Bhubaneswar: The persistent and alarming rise of “Kangaroo Courts” in Odisha has become a significant human rights crisis, particularly evident in the Ganjam, Rayagada, and Koraput districts.
These informal, extralegal bodies are not merely an alternative dispute resolution mechanism; they are deeply entrenched in local social structures and often mete out barbaric punishments, leading to severe physical and psychological trauma for victims. The recent spate of incidents paints a grim picture of mob justice, public humiliation, and flagrant disregard for established legal processes.
In Ganjam district, a recent incident around June 22, 2025, sparked widespread outrage when two Dalit men were allegedly subjected to horrific mob justice in Kharigumma under Dharakote block. Accused of cattle smuggling, they were reportedly tied up, brutally beaten, forced to crawl for nearly two kilometers, and made to consume grass and drainage water. This chilling act of public humiliation and torture highlights the extreme vulnerability of marginalized communities to such kangaroo courts. While police have made arrests in connection with this brutal incident, it serves as a stark reminder of the deep-seated prejudices and the ease with which communities resort to unlawful “justice.”
Rayagada district has also witnessed shocking incidents. Around July 11, 2025, in Kanjamajodi village under Kalyansinghpur block, a tribal couple faced an appalling “purification ritual” for marrying against community traditions. Their “crime” was reportedly being related as maternal aunt and nephew, a taboo in their tribal customs. Disturbing videos, which quickly went viral, depicted the couple being yoked and forced to till a field like oxen as a form of public shaming. After this ordeal, they were reportedly driven out of their village, further compounding their suffering. Another instance in Rayagada district on June 11, 2025, involved 40 members of a woman’s family shaving their heads and performing a “traditional purification ritual” after she married a man from a different caste, illustrating the pervasive nature of caste and social control exercised by these informal bodies.
Similarly, Koraput district saw a tribal couple in Peda Itigi village under Narayanapatna block subjected to public humiliation around July 13, 2025. An informal kangaroo court allegedly ordered them to haul a plough like bullocks in a village square as a “purification ritual.” Their punishment stemmed from being in a romantic relationship, which was deemed a violation of local customs. These incidents collectively underscore the urgent need for a robust intervention from the state government to curb these extralegal practices and ensure that justice is dispensed solely through the established legal system.
The surge in kangaroo courts in Odisha is not an isolated phenomenon; it is a worrying symptom of deeper systemic issues, a clear manifestation of a “justice gap” where the formal legal system fails to adequately address the needs of the populace, creating a vacuum that is readily filled by informal, often exploitative, and barbaric alternatives.
One of the primary contributing factors is the ineffectiveness and inordinate delays in the formal justice system. Odisha’s subordinate courts face a staggering backlog of cases. As of early 2025, over 19.20 lakh cases were pending, with a significant proportion (58.5% in subordinate courts) pending for over three years, and 43% for more than five years.
This enormous pendency leads to inordinate delays in justice delivery, often stretching for decades. Furthermore, there is a persistent shortage of judicial officers; in 2024, the average working strength of judicial officers in district courts was 837 against a sanctioned strength of 1,028, indicating 191 vacancies.
This exacerbates the backlog and slows down the judicial process considerably. Inadequate court infrastructure also poses a challenge. For many rural and tribal communities, engaging with the formal legal system is prohibitively expensive, involving lawyer fees, court fees, and travel expenses.
The prolonged delays, complex procedures, and perceived corruption collectively erode public faith in the formal justice system, compelling people to seek quicker, albeit unlawful, alternatives, even if it means enduring severe human rights violations.
Another significant factor is the lack of legal awareness and literacy, especially in remote and tribal areas. Many individuals in these regions lack basic knowledge of their legal rights and the functioning of the formal justice system.
They are often unaware that kangaroo courts are illegal and that their decisions hold no legal standing. This lack of awareness makes them highly vulnerable to exploitation and coercion by powerful local figures who orchestrate these informal courts, often for their own vested interests or to uphold archaic power structures.
Deep-rooted social and traditional norms also play a crucial role. In many tribal and rural communities, traditional councils and informal dispute resolution mechanisms have historically held sway. However, these have regrettably morphed into oppressive kangaroo courts that impose archaic and often inhumane punishments, particularly for perceived violations of social, caste, or religious norms.
This includes offenses like inter-caste marriages or relationships that defy traditional customs. Community pressure and the pervasive fear of social ostracization are powerful forces, often compelling individuals to comply with the unjust decisions of kangaroo courts to avoid being boycotted, denied access to village resources, or facing further harassment. Superstition and belief in practices like “purification rituals” are frequently leveraged by these informal courts to justify their actions, as tragically seen in the recent Rayagada and Koraput cases where couples were forced into humiliating rituals to “cleanse” their “sins.”
Geographical remoteness and poor connectivity further contribute to the problem. Many areas where kangaroo courts thrive are remote and difficult for formal legal and law enforcement agencies to access. This geographical isolation allows these informal systems to operate with impunity, often with little to no oversight. The absence of regular police presence and proactive intervention by authorities emboldens those who run these illegal courts, fostering an environment where they can act without fear of immediate consequences.
The weakness in law enforcement and a pervasive lack of accountability are also critical issues. There is often a perceived laxity or even complicity on the part of local police in intervening against kangaroo courts. Victims frequently report that their complaints are not taken seriously, or that action is unduly delayed. The absence of swift and stringent action against the perpetrators perpetuates the cycle of abuse, as they face no immediate consequences for their unlawful actions. In some instances, political patronage or local power dynamics may also protect those involved in organizing these illegal courts, further undermining the formal justice system.
Finally, patriarchal structures and systemic discrimination ensure that women and marginalized groups, such as Dalits and Adivasis, are disproportionately affected by kangaroo courts. These informal courts often reinforce existing patriarchal structures and caste hierarchies, leading to gender-biased and discriminatory judgments. This can manifest in various forms, including public humiliation, social boycott, or even more severe human rights abuses, as seen in the incidents where women and couples are targeted for defying traditional norms.
In conclusion, the alarming rise of kangaroo courts in Odisha is a complex socio-legal problem deeply intertwined with systemic failures in the formal justice system, a lack of legal awareness, deeply ingrained traditional norms, geographical challenges, and shortcomings in law enforcement.
Addressing this crisis requires a multi-pronged approach that includes strengthening the formal justice system, increasing legal literacy, challenging regressive social norms, improving connectivity and police presence in remote areas, and ensuring strict accountability for those who perpetuate these barbaric acts. Only through such comprehensive efforts can the fundamental human rights of all citizens in Odisha be truly protected and justice be dispensed solely through legitimate legal channels.