Mangalorean and Odisha Church's History

THE KANARA MISSION VIS-À-VIS THE TRIBAL MISSION IN ODISHA (ORISSA)

Fr. Freddie Santhumayor SVD

The present diocese of Mangalore is a part of the larger mission called the Kanara Mission, consisting of the former North and South Kanara districts of coastal Karnataka. I, a Mangalorean Catholic now working as an SVD missionary among the tribals of western Orissa, would like to share with you my musings on the history and cul­ture of  Kanara Christians and com­pare them with my present tribal mission.

                

Tippu Sultan, who was the ruler of Kanara some 200 years ago, sus­pected that Christians of Kanara were supporting and helping his bit­ter enemy, the British. So he or­dered his troops to round up all the Christians and deport them on foot to Srirangapatanam (261 k.m. from Mangalore) on Ash Wednesday, 24th of February, 1784. On that fateful day, our ancestors began their bitter and agonizing "way of the cross" which lasted for 15 years. Various authorities have put the number of Christians taken into captivity between 30,000 to 50,000. It is said that 75% of Christianity was wiped out from Kanara. 26 churches out of 27 were destroyed by Tippu's troops. All the lands of Christians were distributed to Hin­dus, Muslims and others. Many died on the way due to illnesses and fatigue. After reaching Sriranga­patanam, men were forcibly circum­cised and converted to Islam and women were sent to the harem. Quite a few died as martyrs.

                

While in captivity, our ancestors had no access to either priests or sacraments. They kept up their faith just by secretly praying the rosary. Later on, when Tippu was defeated by the British in 1799 only 10,000 to 15,000 Christians re­turned to Kanara with empty hands and started their life from scratch. They abjured Islam and returned to the Christian fold.

                

Though the church was persecuted much more than this from its very birth, there seems to be no parallel to this sort of depor­tation of a whole community in the history of the church. The only other parallel which comes to my mind is the (in) famous Babylonian Captiv­ity of the Jews for 50 years. As the Jews wept by the rivers of Babylon, as the song goes, when they remembered Zion (Psalm 137), I too am led to reflect on the implications of the bitter agony and persecution of our ancestors to my missionary life in Orissa.

                

Now in some parts of India, we can see some "Tippu Sultans” just waiting to hit their targets at the next opportune time. You are aware of those forces. A great example is set by the laity of Kanara for us priests and religious missionaries working in North India during these trying times. It gives us a lot inspiration to face persecution courageously, if it will come.

                

Secondly, just like the Kanara Christians who were Christians for over hundred years only when this deportation and persecution took place, our tribals in Chhotanagpur (to which tribals of western Orissa belong) are also Christians for more or less the same number of years. Naturally, a question comes to my mind whether our tribal Christians will keep up their faith if anti-christian forces will suddenly strike like Tippu Sultan. From the lesson drawn from the Kanara Christians, and also from what happened in Eastern Orissa (namely the persecution in Kandhamal) I firmly believe that most of them will keep up their faith in such an eventuality, though some may relapse. This happened even to Kanara Christians. Some of them became Muslims 

and remained in Srirangapatanam after their re­lease. I believe, the present ‘Tippu Sultans’ may persecute Christians, but they will not be able to wipe out Christianity in the tribal or Dalit scoieties. On the contrary more tribals and Dalits will em­brace Christianity. But like Kanara christians, some (priests, religious and lay people) may have to die as martyrs. The well known dictum, "The blood of martyrs is the seed of faith" will become true here also!

THE LORD OF HISTORY OR MIGRATION?

Though in Biblical Theology, God is called the Lord of history, in the case of Kanara Christians and tribals he is also the Lord of migra­tion; that is a God who directs mi­gration of people according to his plan. Most of the Mangalorean christians are the descendants of Saraswat Brahmins of Goa who migrated to Kanara after their con­version to Christianity by the Por­tuguese. It is said that Saraswat Brahmins had settled on the banks of now extinct river Saraswati in Punjab after their migration from Central Asia and later on moved to Trihotrapur in Bihar. After many years again they migrated to Goa and from there a number of them migrated to coastal Maharashtra and Kanara for two reasons: (1) to escape the harassment and threat of the Marathas under Shivaji and his son Sambhaji who used to fight the Portuguese in Goa; and (2) to escape the inquisition imposed by the Portuguese clergy on the new converts for practicing Hindu cus­toms and rituals. After the depor­tation under Tippu Sultan, some of them settled down in Western Ghats (Chikmangalur), Coorg and Malabar since they didn't want to return to Kanara from Srirangapatanam.

                

God's ways are mysterious indeed. Since these Saraswat Brahmins came to Goa, they came into contact with Christian faith, and due to his­torical reasons mentioned above, through them Christianity spread to coastal Maharashtra, Kanara, Chikmangalur, Coorg and some parts of Malabar. The Lord of his­tory used all these migrations and historical events to give us the Good News of Jesus Christ and through us to others.

                

When I came as a missionary to this tribal belt, I became aware of the fact that the Chhotanagpur tribals are also always on the move. Their history is also full of migrations. Some of them belong to the Austroloid race while some others to the Dravidian. Both these groups arrived in India before the Aryans to which Saraswat and all other Brahmins belong. Since these tribes moved from the Indus river valley to Chhotanagpur, they came into contact with Christianity more than a hundred years ago. From the present Jharkhand many of them moved to Orissa (mostly to Sundargarh and Sambalpur dis­tricts). The tribals are still con­stantly on the move mainly for two reasons: (1) in search of land and (2) due to eviction from their land caused by the setting up of indus­tries and construction of dams. Now they are further spreading towards the central and eastern parts of Orissa. Though this leads to impov­erishment and insecurity of tribals, we can observe that this also leads to the spread of Christian faith to other parts of Orissa.

PRESERVATION OR DE­STRUCTION OF NATIVE CULTURES?

The missionaries are often accused of destroying native cultures. Though there is some truth in it, there are many examples of preser­vation and adaptation of local cul­tures. One of the reasons why the ancestors of the present Mangalorean christians left Goa was to uphold their culture. Due to this they developed their own cul­ture by wonderfully assimilating and adapting Hindu-Christian tra­ditions. Thus the culture of Mangalorean Christians became more indigenous than that of the Goans. Though in liturgy there was hardly any adaptation before Second Vatican Council, in social life there was a lot of it including dress, folksongs, dances, musical instru­ments and above all, the Konkani language.

                

Let me cite only three examples : (1) As per the marriage custom of Mangalorean Catholics, both the bride and the bridegroom are anointed with coconut oil and bathed with coconut juice on the eve of their wedding in their respective homes. This ceremony called ‘roce’ (= coconut juice) is conducted by inviting all the relatives and neighbours. It is interesting to note that the same ceremony is repeated on the dead also. They too are anointed with coconut oil and washed with coconut juice while preparing them for funeral. Traditionally the dead too were dressed with the same dress worn on their wedding day. Especially if women died while their husbands were still living, they were dressed with a special pink sari called 'sado' which they wore on their wed­ding day.

                

What must be the sig­nificance? For the Saraswat Brahmins the coconut tree was like the mythical 'Kalpataru' of paradise, a tree which satisfies all desires and fulfils all needs. Hence the bride and the bride­groom are blessed with the wish that their mar­ried life may be fruitful and may all their desires be fulfilled. The dead are also honoured and pre­pared for another 'wed­ding'. This is a clear case of christianisation of lo­cal custom: as per the biblical symbolism, Christian death is a wed­ding-feast in heaven. What a rich adaptation!

                

(2) The Kanara Christians had their own folk dances and folksongs accompanied by a drum called 'gumat'. In addition to the traditional social themes, they added Christian and biblical themes to these folksongs. Similarly, the tribals of Chhotanagpur also have added many Christian and biblical themes to their traditional folksongs and dances accompanied by drums called 'mandar', 'dholki' etc.

                

(3) The Mangalorean Christians, though settled in South India, don't belong to the Dravidian race of most of the South Indians. Both racially and linguistically they belong to the Indo-Aryan race of most of the North Indians. Their mother-tongue Konkani is derived from the Indo-Aryan languages. But after coming to Kanara they didn't force their language on others; instead they adopted the Tulu language of Dravidian people as lingua franca of social communication. Moreover they liberally borrowed many Tulu and Kannada words and expres­sions for Konkani language. Now the Mangalorean Konkani is so much mixed with Tulu and Kannada that Goans and Mangaloreans cannot easily under­stand each other though they speak the same language. Thus the Mangalorean Konkani built a bridge connecting the North and South of India, linking Mangalor­eans to both the cultural and lin­guistic groups.

                

Due to this, though Konkani lost its purity, it became like an ocean which absorbs water from all riv­ers. It has even many Portuguese words. Mangalorean Christians follow the three-language formula from childhood: Konkani at home, Tulu in the market or while speak­ing to non-christians, and Kannada at schools and offices. Thus they be­come more cosmopolitan in their outlook from childhood itself and get acquainted with the two major language groups of India (Aryan and Dravidian). This is a big advantage for missionaries and job-set­tlers, since this makes it easy for them to learn other Indian lan­guages from both the major groups. Due to the experience of living with Hindu-Christian and Aryan-Dravidian traditions from child­hood, Mangalorean Christians become more receptive to other cultures.

                

To my great surprise, when I came as a Missionary to this tribal area, here too I found that the three-language formula is operative among the tribals here. They have their own mother-tongues like Oraon, Kharia, Munda, etc. and a lingua franca called Sadri for inter-tribal communication and Oriya in schools/of­fices. Like Mangalorean Christians, tribals are also acquainted with at least three languages from childhood (sometimes even more than three). They too enjoy the same ad­vantage as Mangaloreans as far as cultural adaptation and learning of new languages is concerned.

                

It is fitting that we praise and thank the God of history and all cultures, for He has done marvel­lous deeds for us through the annals of history and cultural patterns of our people. Though the church has done a lot of good to humanity, she has also done some mistakes such as condemning and suppress­ing all cultural expressions as 'heathen' and devilish practices; hence sinful. This mentality caused so much pain and loss of cultural identity to our ancestors in Goa, tribals in Chhotanagapur and many other natives all over the world. Now the Church has come to the realization of this mistake especially after the Second Vatican Council. May the Lord of history, the Lord of cultures and languages, and above all the Lord of liberation supremely reign over humankind now and for ever.

Year of Faith Campaign Against Witchcraft

YEAR OF FAITH CATECHESIS

CAMPAIGN AGAINST WITCHCRAFT OR SORCERY
An Anthropological and Christian Perspective
Compiled by Fr. Freddie Santhumayor, SVD

Introduction

(1)   This essay on witchcraft and witch-hunting is written as a part of the campaign against this belief and practice in the light of cases of witch-hunting noticed within the Christian communities even in modern times, and with the intention of catechizing our people especially in the Year of Faith.

(2)   Here witchcraft is treated from anthropological and Christian perspectives and also as a social evil. It is an ancient and universal problem, which still survives in some societies in many parts of the world. . No reference is made to any particular community or tribe/caste. It is left to individual readers to apply the points and issues discussed here to his/her situation, locality, community or region.

(3)   Though belief in witchcraft and its practice differs from region to region and culture to culture, there are many striking similarities throughout the world (e.g. Latin America, Africa and India). Hence, all the points discussed here may not be applicable to your area or locality. You may even notice some elements found in your locality or area missing in this article. It is left to you to find out which element applies and which does not.

Who are witches?

Witches are persons who are supposed to be possessed with the power of evil spirits. They are believed to cast an evil spell or evil sight from a distance by their thought or wish. They are said to use their evil power to cause sickness, misfortune, calamity, infertility and even death, or to cause harm to crops and cattle. They are supposed to assume animal forms such as a black cat or snake; to undergo secret training; to gather at graveyard and undress completely, tie brooms around their waist and dance on new moon night of month; to ‘steal the heart’  of their victims; etc.

Usually women (that too widows and unmarried women) are labelled as witches, though in a few cases men too are branded. “Women who are widowed, infertile, possess ‘ugly’ features or are old, unprotected, poor or socially ostracized are easy targets,” says Professor Kanchan Mathur, from the Institute of Development Studies, Jaipur.

What is witchcraft (sorcery)?

Anthropologists tell us that witchcraft or sorcery, as people in some societies believe, is a belief in supernatural power that is inborn in some persons or acquired (learned) by secret training that enables them to work evil or cast an evil spell. Some people think that witches can harm simply by thinking evil thought or by evil sight (Hunter & Whitten 1976:405-406; Kiernan 1987:8).

This belief was universal before the arrival of Enlightenment, education, science and modern medical practice. Now in some pockets all over the world it still strongly survives in spite of scientific and technological developments. The writer of this essay has discovered that in some areas it still exists even in modern technologically developed towns and cities and even among some educated people (e.g. graduates) living there. Why? According to anthropologists, this belief is so deeply rooted in some societies because it is culturally ingrained (implanted) in those societies. In spite of so many beautiful aspects of a culture, this one continues to thrive as weed among wheat.

What is witch-hunt and who are witch-hunters?

A witch-hunt is a search for witches or evidence of witchcraft, often involving panic, or mass hysteria. Witch-hunters are witch-doctors who are believed to have power to detect (spot) the existence of witches, especially when they are summoned by those who suffer from illness or misfortune. Some witch-doctors boast of their powers to detect a witch – but they will only do so ‘for a price.’ For their ‘service’ they need to be paid with a goat or a fowl, and a bowl of rice-bear or a bottle of liquor.

Normally these witch-doctors point a finger at a house saying that people of that house have cast a spell .If the two parties (families/houses) are already in enmity and jealousy their desire for retaliation and the declaration of the witch-doctor makes them confirmed in their ‘faith’ in the existence of a witch. Then if there was or is a sudden death they begin to say so and so (witch) ‘devoured’ so and so. Both the witch-doctors and the parties who employ them have vested interests in this belief; the former have business interests and the latter have a desire to take revenge out of jealousy and fear.

The root-cause of belief in witchcraft

(1)  The root-cause of this belief is the problem of evil in the world. If there would have been no evil (such as sickness, suffering, calamities, misfortune, accidents and death), it is certain that there would have been no witches or evil spirits. The fear of sickness (especially certain mysterious ones), accidents, unknown future and death has given rise to these beliefs.

(2)  This belief is a pre-scientific explanation for the problem of evil. As now, even before science came into the picture, people always asked: “From where does evil come? How is it that if God is good, there exists so much destructive evil in the world and so much unhappiness in the lives of humans?” People of all cultures and ages, have given their own answers. They came to the conclusion that God is purely good and that evil comes from another source altogether: the evil spirits. Further, they concluded, when certain human beings also get possessed by evil spirits they become witches or sorcerers. Hence, this belief is a result of the universal human tendency (from ancient days) to attribute evil in the world to the invisible power of evil spirits/demons and witches. This tendency survives in many societies even now in post-scientific times.[Why? As you read, you will understand.]

(3)  This belief presents a framework to explain random (accidental) misfortunes such as sickness or death.  In some cases, it ‘explains’ why one person is successful and another is not. Sometimes when two events coincide, people get confirmed in their belief. For example, consider the story narrated to this writer by a village leader about a woman who was believed to be a witch and said to be haunting people at night by appearing in the form of a black cat. One night people gathered and killed that cat and the woman also happened to die at the same time. The story of this coincidence will spread like wild fire to confirm the existence of witches, though in so many other cases when black cats (= suspected witches in disguise) were killed, no women had died!

(4)  People in some societies still believe in witchcraft due to       ignorance, lack of satisfactory explanation/ knowledge about the causes of sickness, fear of suffering and calamities. A pregnant woman who fears that a witch can cast evil eye on the foetus in her womb may unconsciously transmit that fear to the child. Hence the fear of witches (as well as belief in their existence) may be carried from womb to tomb.   

(5)  Some anthropologists hold the view that originally this belief was a ploy (trick) employed by men to control, subjugate and tame women, especially those who are more powerful, prosperous, successful, forward-looking, courageous and even too ‘ugly’ or too beautiful among them due to their insecurity feelings. Contrary to its origin, now in some places, it is widely used by women to suppress other women who are their opponents, or whose nature/character they dislike, sometimes even out of pure jealousy.

(6)  In some societies, labelling a woman as a witch is a common trick to grab land and settle scores. Widows who lay claim to their husband’s property may be accused as witches to compel them to give up that claim.

(7)   In some cases, when a woman turns down sexual advances made by or sexual favours demanded by her male neighbours, she is made to pay a heavy price by labelling her as a witch.

(8)  Quite often this belief becomes an easy weapon in the hands of emotionally wounded people to chastise (punish) their opponents or to express their anger, hatred and enmity caused by family feuds, land disputes, etc. Are all those who are accused really witches?

(9)  The fear of witchcraft is being perpetuated by the vested interests (witch-doctors and neighbours/relatives); by the former to maintain their business interests and by the latter to take revenge or to pour out their anger and jealousy. In modern times, it could be used for political purposes in societies where this belief is strong, to gain votes from the vast majority of witch-accusers in a particular locality or to put down political opponents (especially women politicians).

REMEMBER

Misfortunes, Calamities and Illnesses 

+ Ignorance + Fear 

+Deep-rooted Belief

+Hatred, jealousy, sexual advances, mentality of persecution, greed, family feuds, plots to have hold on others, unstable mind, psychological depressions

PRODUCE A WITCH

Thus say anthropologists and psychiatrists

So which witch are you talking about?

So, are there real witches?

It is virtually impossible to prove witchcraft or the existence of witches/sorcerers, and the truth about all the beliefs/stories about them (including their dance in the nude), since the powers they claim are both supernatural and shrouded in secrecy, and cannot be empirically verified. Accusations of practicing witchcraft are many, but persons who claim to be a real witch are few (Barfield, 1977). Those who accuse also do it more privately and secretly than publicly for fear of repercussions.

The question is not whether there are real witches but whether all the women accused to be witches are really witches or not. From what is explained above under the subtitle of root-causes of this belief it becomes more and more evident that witches exist only in mind and heart due to a fear-complex generated by multiplicity of religious, socio-cultural and psychological factors, and not in reality. Today, most historians and anthropologists agree that in the past all the victims (so-called witches) were falsely accused, and the same is true even today.

There may be cases where some women probably pretend to be possessed by evil spirits and falsely claim to be witches. Some people may literally believe their claim. Such women may be either mentally disturbed or want to seek attention or want to frighten their opponents and teach them a lesson. But are they real? Johan Weyer, a medical scientist, and considered to be the father of modern psychiatry, made an extensive study of witchcraft and sorcery. He revealed in the 16th century itself that witchcraft and sorcery did not exist. More recently, Dr. H. Narasimhaiah’s study from NIMHANS (National Institute of Mental Health and Neuro Sciences, Bangalore) revealed in unmistakable terms, that witchcraft does not exist at all and it is nothing but a fear-complex perpetuated by the vested interests and rumours.

Witchcraft as a social evil

(1)  It is a fact that belief in witchcraft dehumanises the vulnerable (especially the women) in society. Once a woman has been accused of witchcraft inside her own society, it is difficult for her to ever escape the stigma. She can suffer severely the rest of her life. For her life becomes a living hell.

(2)  It leads to violence against the accused women who are treated, most often falsely, as anti-social. Branding them as witches can escalate into serious actions such as their murder, flight to another safe place or suicide out of depression/tension/frustration. Sometimes the accused women have to undergo public humiliations such as tonsure (forcible shaving of their hair), stoning, public beatings, lynching by mobs, parading naked in public and even have their teeth plucked out. A survey done in 2010 estimates that a total of 2,500 women were killed as witches in India in the period of 1995 to 2009.

(3)  Under the guise of witchcraft, widows/elderly/aged/unmarried/infertile women who are the disadvantaged and the helpless are banished from their communities. This is also a serious form of gender discrimination of the society. According to Amnesty International, this discrimination is the root cause of violence against women, and that impunity (= no fear of punishment) perpetuates violations and abuses.

(4)  This belief is also an assault on women’s dignity and human rights. It is also an injustice and exploitation against them, especially those who are widowed and helpless. The Commission on Human Rights and Administrative Justice (CHRAJ), describes this act as an “atrocious crime” and “very barbaric and one that greatly dims the nation's human rights record”.

Christian response to witchcraft in the Year of Faith

A question arises why belief in witchcraft survives even in Christian communities in some parts of the world in spite of many years of Christian faith and scientific education.  The reason is that it is culturally transmitted in some societies in a strong manner, and all people in that society become culturally conditioned by birth due to a process called enculturation. According to anthropologists, enculturation is a process by which a child unconsciously learns one’s own culture, which humanizes the child and makes it a part of that culture.

Considering this fact, we should not be surprised if culture predominates over Christian faith among some Christian Faithful, in spite many years of religious formation (or faith-formation) and secular education. Instead of condemning them as people without faith and reason or rational thinking, it is our duty to deepen our and their faith. Though we can empathize with the reasons behind this wide-spread belief in some communities, in this Year of Faith we cannot but admit that it is not only a social evil but also a bloton the Church. The following reflections may help us to catechize ourselves and others:

(1)  According to Christian faith, this belief directly goes against the First Commandment of God according to which only God has power over life and death. He has not given that power to any human beings. Belief in witchcraft implies another supernatural force with almighty powers besides the Supreme God. Evil spirit under whose power witches are said to inflict misfortune and death are not to be regarded as a power equal to God. In Christian understanding even Satan is God's creation, and operates subject to the divine will.

(2)  We have to face evil by our faith in the power of the Risen Lord. As per Christian faith, Jesus has won a victory over Satan (the Evil One). Satan or Evil Power can do no harm to a fervent believer in Christ. So long as we affirm our faith in Christ, especially at moments of evil and suffering, there is no need to fear the influence of the evil forces. Satan or devil exists only as a powerless force. His ‘battery’ becomes down up to the level of zero power, provided that we do not ‘recharge’ this battery by cutting ourselves off from the main ‘transformer’ who is the Risen Lord.

(3)  Jesus came to liberate us from the clutches of Satan and other evil forces. In His time, all people believed that all sicknesses and other natural calamites were caused by demons or evil spirits. He never discussed whether their belief was true or not, since science had not yet begun. He worked within their belief system. His ministry of casting out demons was a sign that he had come to liberate us from the hold (power) of evil forces on us so that God’s rule may come among us and Satan’s rule may be destroyed (Mt 12:28). Hence our mission is to liberate our people from the fear of witchcraft and the rule of evil powers supposed to be possessed by a witch/sorcerer.

(4)  This injustice and exploitation against women, especially those who are widowed and helpless is a serious sin against the love of neighbours, since helpless women are persecuted and quite often baseless stories are spread about them. Can you imagine their plight? Can you accuse your own mother or sister as a witch? “Do to others as you would have them do to you” (Lk 6:31). It is high time to admit our failure to practice this Golden Rule.

(5)  Even if one believes that in reality there are witches (which of course is false), as per Christian charity they are to be pitied rather than hated, persecuted and condemned to death. If we hate and persecute others, no matter how evil we perceive them to be, we ourselves are deformed by the same evil. It is precisely by abandoning Christian love and compassion that we betray Christ.

(6)  This is one of the unjust structures of society that goes against the establishment of God’s Kingdom. Is it possible to build a just society on hatred that manifests itself in violence, especially towards the socially disadvantaged?

(7)  Our mission is not to steal, kill and destroy life but to impart it in abundance (Jn 10:10). We are called to build or create a culture of life based on the Kingdom-values of non-violence and justice. Witchcraft and witch-hunts lead to a culture of violence leading to a culture of death.

(8)  How much suffering is caused to innocent and helpless women who become victims of somebody’s blind faith, fear, jealousy, enmity, revenge and greed! We see the crucified image of Christ who was unjustly accused and crucified, and who died the death of an innocent martyr.

(9)  Our faith is often tested in times of trials, suffering, calamities and death. According to Christ’s teachings, his disciples have to consider these things as personal crosses and carry them daily with the aim of participating in His glory (Mt 16:24). Quite often, instead of accepting and carrying our crosses, we avoid our crosses and download them on innocent people. For the victims this situation becomes one of the heaviest crosses.

(10)Christ’s supreme example of taking upon Himself all our suffering, sorrows, humiliation and even the fate of a criminal’s death is a constant inspiration to face misfortunes and sorrows. He could have died a natural      death and still could have saved us (for nothing is impossible for God). If He would have done so how could He     have become like us in every respect (Heb 4:15)? Since He became like us, He can understand our suffering        and is with us to give us strength to bear them.

How to fight this social evil?

(1)  It is important to educate people and create awareness among them so that the negative perception of the society towards suspected witches can change. It is our social and religious duty to save innocent lives and protect the victims from such atrocities. There is an urgent need to safeguard human rights of such victims.

(2)  It is belief in the power of witchcraft itself that gives rise to witch-hunts. Hence the best way to stop witch-hunts is to eradicate the belief in witchcraft. This is a tough task since it is so deeply rooted due to enculturation. Suppose a person believes in his/her heart of hearts in the existence of witches, how can that person speak strongly against their existence?

(3)  When the case goes out of hands, and cannot be solved within the community, the victims are left with no other option than to take to the streets and assert their rights in non-violent ways. There should be an ‘opposition party’ (= people who support the victimized women) to oppose the ‘ruling party’ (= the witch-doctors and accusers or leaders who lead the campaign against so-called witches).

(4)  Sometimes the ‘ruling party’ may threaten others of dire consequences if their decision to punish the witch is not obeyed. In that case, when all attempts to solve the problem within the community fail, the victims should not hesitate to take recourse to the law-enforcing machinery, or report the matter to the District Women’s Commission or Human Rights Commission to get protection for themselves.  Women’s organizations (both in the Church and civil society) must support and help such victims. Our silence may perpetuate this atrocity.

(5)  Within the Christian community, it is very important to deepen people’s faith in God’s providential care and in the Risen Lord’s power over evil forces. Both the Church leaders and Christian parents must insist on systematic and on-going catechesis from early childhood onwards, and should not evade this responsibility.

(6)  It is time to challenge the view of some charismatic prayer and healing groups  or individual preachers within the Catholic Church who propagate that a particular sickness is caused by the spell of a witch  or is a consequence of the items of spirit-worship buried inside the house ( by ancestors. Out of respect for religious sentiments and faith, many of us cultivate a culture of silence. Our silence may aggravate this social evil.
(7)  We can try to reconcile families living in enmity in the neighbourhood. This writer has observed that in a village where he worked for reconciliation between families, gradually whispers of labelling a particular woman as witch died down.   
(8)  If possible, we can challenge (if not directly, through others) ‘witch-doctors and some medicine-men who often spread this belief among the people by pointing a finger on innocent women or families.
(9)  In our health camps we need to explain the scientific causes of sickness and calamities. We need to convince the people that it is viruses and bacteria which cause diseases an

d not the spell of witches, and explain how diseases are spread through air, water, food, etc.

[Forward this to as many persons as possible in your contact especially in those areas and human societies where this belief is prevalent.]

Also visit for Sunday Reflections: http://freddielifepromotion.blogspot.in/, http://lordsday-joymaveli.blogspot.in/, http://sundayseeds23.blogspot.in/