While the Drugs and Magic Remedies (Objectionable Advertisements) Act, 1954, exists, it contains numerous loopholes.

Anti-Superstition Laws

• Therefore, a law, modelled on the Maharashtra and Karnataka State laws, must be implemented nationwide.
• Alok Prasanna: If we were to take the example of the Karnataka law, a common criticism is its broad definitions of ‘evil practices‘.
• This ambiguity can make it difficult to distinguish religious beliefs from superstitions.
• For instance, is making donations to one’s church or temple exploitative and thus an evil practice?

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a) Maharashtra Prevention and Eradication of Human Sacrifice and other Inhuman, Evil and Aghori Practices and Black Magic Act, 2013:

• This law criminalizes practices related to black magic, human sacrifice, and other superstitious activities.
• It includes provisions against practices that exploit people’s superstitious beliefs for financial gain.

b) Karnataka Prevention and Eradication of Inhuman Evil Practices and Black Magic Act, 2017:

• Similar to Maharashtra’s law, it aims to prevent exploitation through superstitious practices.
• It also focuses on promoting scientific temper and rational thinking.
• These state laws serve as models for potential national legislation, but their effectiveness and implementation vary.

Does India have Enough Laws To Combat Superstition?

• State governments are often more attuned to the needs and traditions of the local population.
• Given India’s diversity, a national law might impose sweeping generalisations that could inadvertently empower already dominant communities.
• Thus, State-specific laws are preferable because they can better accommodate local practices and realities.
• A common criticism against the State laws is that they employ expansive and vague definitions, allowing enforcing authorities subjective and potentially discriminatory powers. Do you share these concerns?
• Alok Prasanna: There will never be one commonly acceptable definition of what a superstition is.
• For me, it is about instilling a sense of fear and being forced to undertake degrading practices. 
• Take, for example, the snana ritual in Karnataka where Dalits are made to roll over the leftover food eaten by Brahmins to attain punya.
• Mr. Patil, based on your experience, what are the challenges in implementing these laws at the grassroots level?
• Avinash Patil: There is an acute lack of sensitisation when it comes to law-enforcement agencies.
• Police officers are often constrained by cultural sensibilities and biases which prevent them from addressing these issues with a scientific bent of mind.
• Significant effort is required to persuade the police to file FIRs in such cases, and even when they do, investigations are often compromised by political influence, leading to low conviction rates.
• Moreover, caste discrimination is a facet of superstitious beliefs that often goes unnoticed.
• This underscores the importance of conducting training programmes for all echelons of the police force since they are typically the first responders.

Fundamental Rights

a) Potential Conflict with Article 25

• Article 25 guarantees the right to freedom of religion, including the right to practice and propagate religion.
• Anti-superstition laws could potentially infringe on this right if they restrict practices considered religious by some groups.
• The challenge lies in distinguishing between genuine religious practices and exploitative superstitions.

b) Restrictions Allowed Under Article 25

• Article 25 is not absolute and allows for restrictions on grounds of: 
  • Public Order: Practices that disturb social harmony or peace can be restricted. 
  • Morality: Practices considered immoral or unethical can be prohibited. 
  • Health: Practices harmful to physical or mental health can be restricted.
• These grounds provide the constitutional basis for anti-superstition laws.
• The Supreme Court has upheld that social reform and welfare can be grounds for restricting religious practices (e.g., in the Sabarimala case).

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Definitions and Scope

a) Broad/Vague Definitions

• Existing state laws (e.g., in Maharashtra and Karnataka) have been criticized for using broad terms like “superstition” or “black magic”.
• Such vague definitions can lead to: 
• • Arbitrary application of the law.
  • Potential misuse by authorities.
  • Difficulty in legal interpretation and enforcement. 

b) Linking Practices to Specific Harms

• There’s a growing consensus that laws should focus on tangible harms rather than beliefs.
• This approach would involve: 
• • Identifying specific practices that cause physical, mental, or financial harm.
  • Establishing clear criteria for what constitutes harm.
  • Providing evidence-based justifications for restrictions.

c) Balancing Act

• The challenge is to craft laws that: 
  • Effectively curb exploitative practices.
  • Respect genuine religious beliefs and cultural traditions.
  • Are specific enough to be enforceable but broad enough to cover various forms of exploitation.
• This requires careful legal drafting and extensive consultation with various stakeholders.

Restorative Justice

a) Focus on Victim Rehabilitation

• Current laws often emphasize punitive measures against perpetrators.
• There’s a growing recognition that laws should also prioritize: 
  • Rehabilitation of victims of superstitious practices.
  • Reintegration of victims into society, especially in cases like witch-hunting.
  • Addressing the long-term psychological and social impacts on victims.

b) Victim Compensation Funds

• Proposals include: 
• • Establishing dedicated funds for victims of superstition-related crimes.
  • Providing immediate financial assistance to victims and their families.
  • Covering medical expenses, rehabilitation costs, and loss of livelihood.

c) Social Security Measures

• Broader social security measures proposed include: 
  • Educational support for children of victims.
  • Job training and employment assistance for victims.
  • Counseling and mental health support.
  • Legal aid for victims pursuing cases against perpetrators.

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Conclusion

India’s approach to anti-superstition laws navigates complexities of culture, rights, and enforcement, requiring nuanced legislation, sensitized enforcement, and robust victim support mechanisms for effective implementation.

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