Passivity and compromise

Once a promising commercial hub and the economic heart of Nagaland and among the top three in the north east, Dimapur has seen its fortunes decline since the 1990s. This is the consequence of the rise of a troubling sub-culture which has compounded efforts to revive its economic and social prospects. This phenomenon, rooted in decades of passive resistance against crimes, has given rise to metaphorical “Frankensteins”- a network of lawless elements operating under the guise of organisations/ unions, who have been emboldened to act as parallel authorities that now operate with impunity. The situation calls for an urgent reckoning, as the malaise threatens the foundations of society itself. At its core, this sub-culture thrives in an environment shaped by economic disparities, inequities in access to opportunities, and social alienation. These factors have bred frustration and a sense of deprivation among many, providing fertile ground for anti-social behaviour to flourish. Complicating matters further is the breakdown of legitimate governance. In both Dimapur and the state, the writ of the law has been gradually supplanted by the power of self-styled parallel authorities. These groups, thriving on the fears of unarmed and unorganized citizens, have created an ecosystem where crime and corruption are unchallenged. The social fabric reflects an alarming dichotomy: a minority who dare to act with impunity and a silent majority who don’t dare to act in defence and least, even dare speak. This silence-whether born of resignation or passive resistance-has inadvertently nurtured a culture of compromise. As a result, syndicates and daring do-criminal elements, have gained a stranglehold over nearly every aspect of commerce in Dimapur. Their operations, from extortion to kidnapping, dominate headlines, often categorized as the inevitable “table ingredients” of this pervasive sub-culture. Regrettably, society’s response has been lacklustre . Beyond righteous hollow condemnations, there has been little serious effort by community leaders or “respectable” members of society to tackle these inherent threats on social peace and progress. Tribal organizations, which wield considerable influence, have largely adopted a vague and almost distant stand against crimes committed by their members, thus perpetuating a dangerous cycle of patronage and tolerance. It is overly simplistic to justify poverty or deprivation for criminal behaviour. Such reasoning risks perpetuating harmful stereotypes that paint all economically disadvantaged individuals as potential offenders. Conversely, wealth is no safeguard against criminality. The truth is more nuanced: systemic failures, societal neglect, and the normalization of anti-social behaviour have created a widening sub-culture that endangers the region’s progress. Dimapur is at a tipping point. The proliferation of these “Frankensteins” poses an existential threat to the city’s social and economic prospects. Time is running out to stem this tide. Various CSOs, civic leaders, and ordinary citizens must recognize the urgency of the situation. A united, determined response is needed to restore the rule of law, re-establish trust in legitimate governance, and dismantle the criminal syndicates that have taken root. The cost of inaction is too great. Dimapur’s future-and that of Nagaland as a whole- ends on the collective will to confront this crisis head-on. Without decisive action, the commercial capital risks becoming a cautionary tale of what happens when lawlessness becomes the norm and silence becomes complicity.