BEYOND PERCEPTION

Critical assessment of women’s safety in Nagaland

Sentsuthung Odyuo

Introduction: Nagaland has often been portrayed as one of the safest places for women in India, with reports suggesting that crime rates against women are significantly lower compared to other states (National Crime Records Bureau, 2021 & 2022). However, the lived experiences of many women challenge this perception. In a study I conducted on Revisiting Nagaland as a Safe Haven for Women, many respondents disagreed with this narrative, stating that numerous cases of harassment, domestic violence, and abuse remain hidden within the shadows. Fear of social stigma, a culture of silence, and lack of institutional support prevent many women from reporting their experiences. While women in Nagaland hold visible positions in various sectors, this outward appearance of empowerment does not necessarily translate into safety. Public spaces are increasingly becoming sites of harassment, domestic violence continues to persist behind closed doors, and institutions such as the Church and civil society organizations (CSOs) have largely failed to intervene effectively. This paper critically examines the spaces in which women in Nagaland experience insecurity and argues that meaningful change can only come through active social and institutional reform.

Public Spaces and the Normalization of Harassment
Nagaland’s streets, marketplaces, and public transport hubs are often unsafe for women, though this issue remains largely unspoken. Eve teasing, catcalling, and stalking are common, especially in urban centres like Dimapur and Kohima. The normalization of these behaviours is rooted in a culture of toxic masculinity, where men are expected to assert dominance over women as a sign of their masculinity (Connell & Messerschmidt, 2005). I have personally witnessed multiple times how a woman walking past a group of men is met with whistles, suggestive comments, and mocking laughter. The recent case of a nursing student who was assaulted inside a hospital in Dimapur, as reported by Nagaland Post (2025), is not an isolated incident - it is simply one of the few cases that made it into public discourse. Many more women have started sharing their experiences on social media, revealing a disturbing reality that has long been suppressed.
This normalization of harassment is further reinforced by the rise of hyper-masculine narratives on social media, where many young boys openly glorify the “alpha male” ideology (Kimmel, 2008). The idea that a man must be aggressive and dominant; often at the expense of women’s dignity has contributed to the rising trend of public harassment. In a society where men are rarely held accountable for such behaviour, most bystanders either remain silent or, worse, participate in it. In one personal experience, I confronted an auto-rickshaw driver and his friend for harassing a woman at night. While I was able to challenge their actions at that moment, many others lacked the agency to do the same due to social pressure. The widespread indifference to eve-teasing has created an environment where women are constantly made to feel unsafe in public. Unless this culture of complicity is challenged, such behaviours will persist unchecked.

Domestic Spaces: The Hidden Violence Against Women
While public harassment is visible, domestic violence remains a silent epidemic. Many cases go unreported due to societal expectations, fear of ostracization, and the deeply entrenched belief that domestic matters should remain private (Das et al., 2022). In my study on Nagaland as a safe haven for women, many respondents highlighted that domestic violence is rampant but rarely discussed openly. Growing up, I recall my neighbour- a woman married to an alcoholic being mercilessly beaten by her husband whenever he came home drunk. The entire neighbourhood knew about it, yet no one intervened. The phrase “it is a personal matter between husband and wife” is commonly used to justify inaction, discouraging meaningful support for victims.

The consequences of this silence can be fatal. Just last month, a woman in her early 30s was brutally murdered by her husband in Thilixu village, her throat slit inside their apartment (Morung Express, February 10, 2025). This horrific crime is not an anomaly, it is a tragic reflection of how domestic abuse, when ignored and left unchecked, can escalate into extreme violence. Too often, these cases only come to light when it is too late, reinforcing the urgent need to break the cycle of abuse before it reaches such irreversible ends.

Nagaland’s patriarchal structure exacerbates this problem, as women are often pressured to endure abuse for the sake of family honour. Divorce is heavily stigmatized, and those who leave abusive marriages are frequently shamed rather than supported (Chakraborty, 2019). Many women remain trapped in toxic relationships due to economic dependence, concern for their children, or fear of social backlash. Without systemic intervention and societal change, countless women will continue to suffer in silence, unable to escape the violence they endure behind closed doors.

Institutional Spaces: The Role of the Church and CSOs
The Church and civil society organizations (CSOs) hold immense influence in Naga society, yet they have largely failed to address gender-based violence. As the moral and ethical backbone of the community, the Church has the power to shape societal attitudes, but it often chooses to remain silent. Instead of advocating for women's safety, many religious institutions prioritize maintaining family unity, even at the cost of women's well-being (Philip, 2022). Women who seek help from the Church are often advised to “pray for their husbands” rather than encouraged to leave abusive situations. This reluctance to confront domestic violence directly contributes to the suffering of many women.

Similarly, CSOs in Nagaland, which have been instrumental in political movements, have not prioritized gender-based violence. While they focus on land rights, governance, and tribal identity, women’s struggles often take a backseat. Very few dedicated helplines, support groups, or rehabilitation centres exist for domestic violence survivors. If these institutions genuinely aim to create a just society, they must take a stronger stance against gender-based violence. The Church must use its platform to educate communities on women’s rights, while CSOs must push for policies that ensure protection and justice for victims. Without their active involvement, systemic change will remain elusive.

The Way Forward: Breaking the Silence, Strengthening Laws, and Creating Safe Spaces
For Nagaland to truly be a safe space for women, society must first acknowledge the problem and commit to change. Men must challenge the culture of toxic masculinity rather than perpetuate it. Standing up against eve-teasing should not be seen as a weakness but as a moral responsibility (Flood, 2011). Bystanders, particularly men, must actively intervene in situations of public harassment instead of remaining silent. Schools and families must teach young boys about respect, consent, and the consequences of gender-based violence.

However, social awareness and street protests alone are not enough when crimes have already been committed. Stronger legal frameworks must be established to ensure that perpetrators are held accountable. While public outrage is important in bringing issues to light, it must be accompanied by concrete legal action. The government must implement stricter laws against eve-teasing, harassment, domestic violence and all other forms of violence, along with fast-tracked judicial processes to ensure that justice is not delayed. Law enforcement agencies must also be sensitized to handle cases of gender-based violence with urgency and fairness, providing victims with protection and support rather than subjecting them to further trauma.

Institutional reforms are equally necessary. The Church and CSOs must play an active role in advocating for women's rights and providing support systems for survivors. Awareness campaigns should educate women on their legal rights and encourage them to report abuse without fear of stigma. Additionally, the establishment of more women's shelters, crisis centres, and legal aid services will provide survivors with tangible support systems. Without stronger laws and institutional backing, women will continue to suffer in silence despite public activism.

Conclusion
The idea that Nagaland is a safe haven for women is a comforting myth that does not hold up against reality. While our Naga ancestors prided themselves on protecting women and children, today’s Naga society has failed to uphold that legacy. Women continue to face harassment in public, abuse in their homes, and indifference from institutions that should be protecting them. The time has come for society to confront these issues rather than suppress them under the guise of tradition and morality. If we truly believe in the empowerment of women, we must ensure that they are not just respected in name but are also safe in every tangible space they inhabit. Only then can Nagaland live up to its ideals of dignity, justice, and equality for all.

(The writer can be reached at sentsuthung.odyuo@res.christuniversity.in)