Sentsuthung Odyuo
Christ University, Bengaluru
In my first article, Beyond Perception: Critical Assessment of Women’s Safety in Nagaland (published in The Morung Express, February 27th, 2025), I examined the cultural and structural factors that perpetuate violence. Since its publication, numerous people have approached me to recount how violence against women, especially domestic violence, is far more widespread than is openly acknowledged, but it remains unreported due to stigma and fear. A question I now feel compelled to ask is: when Nagas proudly claim that women are empowered and our culture respects women, are we truly respecting them when violence is rampant behind closed doors? What about the young girls who witness their mothers being abused and grow up carrying that trauma? One woman, who requested anonymity, informed that she still vividly recalls the physical abuse her siblings and mother endured while their father, seen by society as a righteous, churchgoing man, maintained a completely different reality at home. Though he has since changed, the scars remain.
This article, therefore, seeks to locate the issue of women’s safety in Nagaland within a broader policy and social work framework. It is not intended as a purely academic exercise, nor simply a personal reflection, but as an attempt to critically assess existing structures, highlight the silences in our public discourse, and push for a systemic response. By combining lived experiences, social work perspectives, and the limitations of customary and formal legal systems, I aim to show how the problem of violence against women is not isolated or private, but deeply embedded in our cultural, political, and institutional framework.
The Imperative of Social Work Intervention
In Nagaland, the profession of social work remains under-recognised despite its growth in other parts of India. While the state produces social work graduates every year, few are employed in roles where their skills can be fully utilised. This gap is critical because social work is not just about welfare; it is a frontline profession in addressing different social issues, including gender-based violence (GBV). Trained social workers can navigate both the formal legal system and Naga customary law, bridging the gap between community realities and state or national policies. They are equipped to provide trauma-informed, survivor-centred services, from crisis intervention to rehabilitation, that are culturally sensitive and accessible.
In the context of Nagaland, social work intervention is essential for translating legislative intent into community-level protection. The patriarchal and customary laws of Naga society, while historically providing certain safeguards, do not adequately address modern, complex forms of GBV. This is where trained social workers and local NGOs become critical. They serve as the first point of contact for survivors, offering not only immediate crisis support but also long-term rehabilitation. Furthermore, they act as crucial advocates for survivors, negotiating with both community elders and formal legal actors to ensure justice.
Organisations like North East Network (NEN) and SEWA Bharat Nagaland exemplify how traditional community engagement can be combined with professional social work practices. They provide counselling, legal aid, and skills training, and they challenge harmful social norms. However, scaling up these efforts remains a challenge, especially in remote areas where cultural barriers and logistical constraints are high. As someone trained in social work, I approach this issue not only as a researcher but also as a practitioner who sees the profession’s potential in addressing these silences. Social work offers a lens to connect lived experiences with systemic gaps, and it provides tools to advocate for survivors beyond the constraints of tribal, cultural, or legal barriers. In this continuation, I situate the discussion around how social work intervention and policy reform can together reshape the response to gender-based violence in Nagaland.
The Missing Infrastructure: NGOs, Social Work, and Service Gaps
Nagaland has very few NGOs dedicated specifically to domestic and sexual violence. While the state does have One Stop Centres (OSCs) in 11 districts, meant to provide integrated medical, legal, and counselling services, the challenge is not just building them but ensuring they are actually used. Many women, especially in rural areas, are unaware of these centres or unsure how to approach them. Even when services exist, survivors are often deterred by stigma, lack of trust, and geographical isolation.
A 2025 survey by the State Hub for Empowerment of Women (SHEW), Mission Shakti, Nagaland, (reported in the Eastern Mirror) found that women’s safety is undermined by entrenched patriarchal norms, persistent stigma, and limited awareness of women’s rights in rural areas. It also pointed to the lack of accessible service providers outside urban centres, the financial dependence of many women on their husbands, and the absence of safe shelters for women with mental health conditions. SHEW further noted that funding and staffing to address crimes against women remain an “ongoing development.” The state’s Women Helpline 181, operated from the Mission Shakti office, is intended to help women in distress, but its limited reach and public awareness mean it is far from fulfilling its potential.
This is where professional social work must be woven into Nagaland’s institutional safety net. Social workers at every OSC could not only care for survivors but also proactively reach communities, ensuring these services are known, trusted, and accessible.
Accessibility and Limitations of the Current System
Nagaland’s traditional justice system can sometimes be more accessible than the formal legal system because it operates locally, in familiar languages, and at minimal cost. But these advantages are undermined by serious shortcomings. Women are almost entirely excluded from village councils and dobashi courts, male-only spaces where crucial decisions are made. The laws they apply are often unwritten, vary widely between communities, and can be shaped by the personal biases of male elders.
The emphasis on reconciliation over justice can pressure survivors of domestic violence to forgive their abusers for the sake of “family honour,” leaving perpetrators unaccountable. And under Article 371(A) of the Indian Constitution, which protects Naga customary law, this parallel legal structure frequently clashes with formal law. As a result, survivors are caught in a bind: approach the community system and risk bias, or go to formal courts and face delay, expense, and alienation.
A Policy Framework for Change
While national laws like the Protection of Women from Domestic Violence Act (PWDVA), 2005, are binding, their enforcement in Nagaland remains inconsistent. This gap stems partly from the absence of designated Protection Officers across many areas, and partly from the friction between national legislation and customary law. Fragmented responses are not enough. What Nagaland urgently needs is an integrated policy framework that combines state action, community participation, and professional social work intervention. Crucially, this must be a state-specific policy, not a mere replication of national legislation, but a framework that harmonises Naga traditions with human rights principles while addressing the realities of women’s lives. Such a Nagaland Women’s Safety and Empowerment Policy could:
i) Formally integrate village councils into GBV case handling, but require gender-sensitised oversight and survivor representation. This oversight would be provided by a certified body of social workers and trained community elders, ensuring that traditional proceedings adhere to human rights principles.
ii) Establish a clear appeal pathway to state courts for survivors dissatisfied with local verdicts. This could be achieved through a special, dedicated court or tribunal that specialises in GBV cases, offering a faster, more accessible alternative to the general legal system.
iii) Recognise social workers as “Designated Support Officers” with the legal authority to act as survivor advocates, intervening, filing cases, and accompanying survivors through both traditional and formal processes.
iv) Expand awareness campaigns, especially in rural areas, using local languages, churches, schools, and community gatherings to inform women about their rights, OSCs, and Helpline 181.
v) Establish state-funded shelters and safe homes, including facilities for women with mental health conditions, addressing a critical gap identified in the SHEW survey and staff them with trained social workers, and ensure culturally competent service delivery.
vi) Introduce mandatory gender-sensitivity and GBV training for police, dobashis, and village council members to reduce bias and ensure survivors are treated with dignity.
vii) Strengthen monitoring and accountability mechanisms by empowering the Nagaland State Commission for Women (or establishing a dedicated State Commission on Women’s Safety) to oversee OSCs, track GBV cases, and monitor the harmonisation of customary and formal justice systems.
viii) Integrate mental health services into OSCs and community programs, recognising that justice is not only about punishment but also about trauma healing and long-term empowerment of survivors
By embedding social work into this policy, Nagaland could bridge the gap between existing structures and real safety for women, turning the promise of respect into a lived reality. Beyond the immediate policy, the ultimate goal is a societal transformation where the deeply rooted Naga value of respect for women is not just a cultural claim but a lived reality free from the fear of violence. This requires a collaborative effort: policymakers must have the courage to harmonise customary laws with human rights, social work professionals must actively engage with communities, and every individual must challenge the silence that allows violence to persist. By taking these steps, Nagaland can set a powerful example of how a community can honour its traditions while simultaneously building a future of safety, dignity, and empowerment for all its women and girls.
Reference of Part 1: Odyuo, Sentsuthung (2025) BEYOND PERCEPTION: Critical assessment of women’s safety in Nagaland
https://www.researchgate.net/publication/394363994_BEYOND_PERCEPTION_Critical_assessment_of_women's_safety_in_Nagaland
The writer can be reached at sentsuthung.odyuo@res.christuniversity.in
