End Witch Hunts

In this article, you’ll learn:

• Why jumping to supernatural explanations for violent crimes harms both victims and our understanding of human behavior
• How historical fears about ritual murder have been used to persecute innocent religious communities
• The difference between genuine spiritual motivation and performative violence designed to intimidate
• How body part trafficking exploits others’ magical beliefs for profit
• How to approach unusual crimes with critical thinking instead of reflexive fear
• Your role in protecting vulnerable communities from moral panic and misplaced blame

When a violent crime captures public attention with unusual or ritualistic elements, our collective response often follows a predictable pattern. Headlines scream about “satanic rituals” and “cult activity,” while social media amplifies fears about ancient practices and supernatural threats. But this ingrained practice of searching for extraordinary explanations does a disservice to both victims and our understanding of human behavior, while also distancing us from the uncomfortable reality that these acts stem from human choices and motivations we must grapple with.

The Human Behind the Horror

Every violent crime, no matter how bizarre or ritualistic it may appear, is committed by a human being making human choices. When we immediately leap to explanations involving cults, satanic practices, or supernatural influences, we risk overlooking the very real psychological, social, and personal factors that drive individuals to commit heinous acts.

The presence of ritualistic elements in a crime doesn’t automatically indicate organized religious activity of any kind. Killers can incorporate symbols, staging, or ceremonial aspects for deeply personal reasons that have nothing to do with established religious or spiritual practices. These elements might serve psychological needs, fulfill delusions, or even be calculated to create fear and confusion. It’s also essential to recognize that survivors of ritual violence deserve our respect and careful attention to their experiences. Those who have endured complex and occult-nuanced abuse have lived through real trauma that should be acknowledged with sensitivity and care. Their accounts matter and must be treated with the dignity they deserve.

When Mental Health Becomes a Blanket Explanation

Often, when a crime involves claims about demons, curses, or exorcism, we default to broad explanations about mental illness. While psychological factors certainly play a role in violent behavior, this approach can be just as problematic as jumping to supernatural conclusions. It oversimplifies complex human motivations and can stigmatize those who struggle with mental health conditions without engaging in violence.

The reality is that people who commit violent crimes often understand exactly what they’re doing, even when their reasoning appears irrational to others. Claims about spiritual influences or supernatural compulsions may be genuine beliefs, calculated manipulation, or attempts to avoid responsibility—but they’re still human choices made by human minds.

The Weight of Historical Fear

When we casually throw around terms like “ritual murder” or “satanic cult,” we’re drawing from this legacy of fear and prejudice. Ancient traditional religious practices—whether African diaspora religions, indigenous spiritual traditions, or other non-Christian faiths—suffer mass persecution and harm for violence they have nothing to do with.

Performance and Intimidation

Some violent acts incorporate ritualistic elements as theater rather than genuine spiritual practice. Perpetrators may stage crime scenes to create maximum psychological impact, using symbols and imagery specifically because they know these elements will generate fear and media attention. Criminal organizations sometimes employ ritualistic violence as intimidation tactics, knowing that communities will be more frightened by acts that appear supernatural or cult-related than by conventional violence.

There’s also the sobering reality of body part trafficking, where attackers are motivated not by occult ritual, but by profit from a market driven by others’ magical beliefs. These traffickers exploit the superstitions and harmful practices of buyers who believe certain body parts possess supernatural properties. The violence appears ritualistic, but the perpetrators are criminals capitalizing on others’ beliefs rather than occultists themselves.

Understanding these performative aspects is crucial. When we react with the exact fear and sensationalism that perpetrators may be trying to create, we’re potentially serving their goals rather than seeking truth and justice.

Our Collective Responsibility

You have the responsibility to approach these situations with critical thinking rather than reflexive fear. This means:

Questioning initial narratives. When media reports focus heavily on ritualistic elements, ask what evidence actually supports claims about organized religious activity versus individual psychological factors.

Recognizing our biases. Examine why certain religious or spiritual practices trigger immediate suspicion while others don’t. Are we applying different standards based on familiarity and cultural prejudice?

Demanding nuanced coverage. Support journalism that explores the complex human factors behind violent crime rather than sensationalizing supernatural angles.

Protecting vulnerable communities. Remember that panic about ritual crime has historically harmed innocent people who practice minority religions or alternative spiritual traditions.

Moving Forward with Clarity

Authentic spiritual and religious beliefs do motivate violence in certain cases, but not necessarily  in the sensationalized way that evokes community fear. Often it goes under the radar rather than drawing attention. But the determination of what actually motivated a particular crime should be based on evidence, investigation, and understanding of the specific individual involved—not on our collective fears or media speculation.

When we encounter stories of unusual violent crimes, we serve humanity better by asking just questions: What drove this person to violence? What psychological, social, or personal factors were involved? How can we better understand and prevent such acts in the future?

The darkness in these stories isn’t supernatural—it’s human. And that’s exactly why we need to approach it with human wisdom, compassion, and critical thinking rather than ancient fears and modern panic.

By taking responsibility for our own responses to these tragic events, we can work toward a more just and rational understanding of human violence, one that protects both victims and innocent communities from the secondary harm that comes from moral panic and misplaced blame.