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Stream/Area:
-
Subject:
-
Paper ID:
IJSREM68424
Volume:
10 |
10 |
Oct 2026
Pages:
1-4
Publication Frequency:
Monthly (12 issues per year)
License:International Journal of Scientific Research in Engineering and Management follows the Creative Commons Attribution 4.0 (CC BY 4.0) License, allowing free use and distribution with proper attribution.
Department of English
Government Aizawl North College
The concept of Tlawmngaihna, derived from the Mizo language, is strongly rooted in Mizo culture. It embodies the idea of selflessness, altruism, and an unwavering sense of duty towards others. Several writers and scholars have noted that the term tlawmngaihna is untranslatable and does not have an equivalent word in English. According to Lalthangliana while other societies may have a concept similar to tlawmngaihna, they seem not to have a precise word to capture its essence. Instead, they may explain it in ways that vary depending on the context and situation. In contrast, the Mizo people have a distinct and expressive word, tlawmngaihna, which makes their concept unique and explicitly recognised. Khiangte wrote that it is the “ethical code” that means “to be hospitable, kind, unselfish, courageous, industrious and helpful to others in all respect…the core of their philosophy of life.” Tlawmngaihna is a Mizo code of ethics that closely refers to the classical sociological concept of altruism, and defined as altruistic principles and selfless actions. asserted that “its closest meanings are altruism, chivalry, and selfless sacrifice.” It is about showing kindness, generosity, and hospitality to others without expecting anything in return. It is a moral obligation to help those in need, be it strangers, regardless of their social status and relationships. In the context of the community, individual interests and needs become secondary where one puts others above oneself. Individuals who embody these principles are recognised as Tlawmngai, a title the Mizos aspired to achieve. As a result, those who are considered as Tlawmngai are admired and respected within their community, earning a reputation as exemplary members of society.
KEYWORDS
Afterwards, the women sweep and clean the house, while the men prepare the space for the funeral ceremony.On the morning following the overnight vigil, young men who did not participate in the vigil rise early to take the task of digging the grave for a burial, known under the guidance of older men. This is another vital part of the Mizo funeral traditions, and the immediate family members of the deceased do not participate in this work. Women also do not participate in the grave digging but provide tea, food and water to the men involved in the task. In some localities, however, both food and drinks are provided by the men, with women having no involvement in this task. After the funeral process is done, in Mizo tradition, each household in the locality is expected to support the family by donating a cup of rice, and firewood, typically collected by young women going door-to-door. If a household cannot spare a cup of rice, they are expected to contribute a small amount of cash instead. These death rituals and practices reflect the deep sense of community and support within Mizo society, perfect examples to explain the treasured concept of tlawmngaihna, as the YMA takes on the responsibility of providing for the family in their time of grief. It not only eases the burden on the bereaved but also strengthens communal bonds by ensuring that the family can focus on mourning rather than logistical concerns.
Akashvani Aizawl. (2019, October 6). Hla Phuah Thiam - LIANDALA (Then 1-na) [Video]. YouTube. https://www.youtube.com/watch?v=WZT5a55deMA Dawar, J. L. (2019). Food in the Life of the Mizos: From Precolonial Times to the Present. Shimla: Indian Institute of Advanced Study. Dokhuma, J. (2021). Hmanlai Mizo Kalphung (6th ed.). Aizawl: Gilzom Offset. Khiangte, L. (2008). Mizos of North East India: An Introduction to Mizo Culture, Folklore, Language and Literature. Aizawl: L.T.L. Publications. Liangkhaia. (2022). Mizo Chanchin (7th ed.). Aizawl: L.T.L. Publications McCall, A.G. (2015). Lushai Chrysalis. Aizawl: Tribal Research Institute. (Original work published 1949). Nag, C. R. (1993). The Mizo Society in Transition. New Delhi: Vikas Publishing House Pvt. Ltd. Pachuau, J.L.K. (2014). Being Mizo: Identity and Belonging in Northeast India. New Delhi: Oxford University Press. Parry, N.E. (2009). A Monograph on Lushai Customs and Ceremonies. Aizawl: Tribal Research Institute. (Original work published 1928). Sangkima. (1992). Mizos: Society and Social Change, 1890-1947. Guwahati: Spectrum Publications. Zawla, K. (2011). Mizo Pi Pute leh an Thlahte Chanchin (5th ed.). Mission Veng: Lalnipuii Zosangpuii, P. C. (2019). Mizo Lo Neih Dan. Tribal Research Institute, Art & Culture Department, Government of Mizoram.
Publication Date
10/28/2026
Peer Review Type
Double-Blind Peer Review
Review Rounds: 2
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