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Police in Jharkand receive around five reports a month of women denounced as witches, but nationally the figure is believed to run to thousands. These incidents usually occur when a community faces misfortune such as disease, a child's death or failing crops, and a woman is suddenly scapegoated. Those whose lives are spared face humiliation, torture and banishment from their village: some are forcibly stripped and paraded in public; some have their mouths crammed with human excreta or their eyes gouged out. The belief is that shaming a woman weakens her evil powers. And because these crimes are sanctioned by the victim's community, experts say many of them go unreported.
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One night in January, Ramani [Bindya] and [her daughter] Sona were fast asleep when two neighbours broke down their rickety front door and dragged Ramani out of bed. As Sona fled to a neighbour's hut, she saw one of the men's hands cover her mother's mouth and another close round her throat. Next morning, no one stopped Sona from seeing the pools of blood that had darkened on her doorstep. On the railway line 100m away, Ramani's mutilated body had been dumped on the tracks. Her severed limbs pointed in opposite directions.

Ramani's death was not reported by India's rolling news stations and fast-proliferating newspapers, because, sadly, there was nothing distinctively "new" about the way in which she had died. Specifically, her death was the result of being branded a witch.

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Ramani was killed because she had been deemed a malignant force, wreaking death and misfortune on the hamlet. When a child fell ill in the slum, diagnosis and solutions were sought, as usual, from the resident medicine man or ojha. The ojha is a central figure in the community, believed to have insights into evil forces affecting the health and wealth of the village. When his magical incantations fail to cure a patient, he turns to divination, gathering together water, oil, leaves, twigs, vermilion, a mirror and dung, asking the villager for the payment necessary for him to enter a trance. He then hints at, or directly names, the "culprit" behind the illness. In this case, the ojha told the father of the sick child that Ramani was to blame, says Sona, and claimed that taking her life would lift the curse.