Tribal Ethics

Subject: Tribal Theology

Submitted by: R. Vanlalduhsaki, B.D. IV

Submitted to: S. Khyouchi Veino

Introduction

In this paper I am dealing about the ethics of Mizo and Ao Nagas and the similarities of Mizo
and Ao Naga ethics and how Mizo and Ao Naga ethics practiced in Christian life.

What is Ethics?

Ethics is the science or systematic study of human conduct, individual as well as corporate.Ethics
includes study of customs and mores of people. Ethics also deals with the habits, manners and
custom of people associated with different culture.1

Mizo and Ao Nagas Ethics:

1. Tlawmngaihna(Mizo)

The word “Tlawmngaihna” as a principle denotes by being helped by others, by helping others
who are in need. Tlawmngaihna cannot easily be explained in theory. It is a practical life
character. As tlawmngaihna is the life of the Mizos, every Mizo tries to show the finest character
in social life and activities. It can best be defined in terms of activities and actions. Sometimes
activities under Tlawmngaihna may seem like social etiquette or conventional social practice.
The people are much disciplined in Mizo society. The social customs are based on very strong
ethical principles of self-help and co-operation of one another. This helping attitude and co-
operation is not very popular in other Indian societies.The Word Tlawmngaihna seems to have
no equivalent in any other language. It calls upon everyone to be courteous, considerate,
hospitable, kind, unselfish, prompt, courageous, honest, sincere, and always ready to help others
to the greatest extent. The spirit of Tlawmngaihna or self-sacrifice or selfless has been infused in
the minds of the young boys and girls. They also learn Tlawmngaihna from their parents, elders,
brothers and sisters. A Young Mizo who is courteous, considerate, selfless, courageous is ready
to help others even at the cost of considerable inconvenience to himself, who tries to surpass
others in doing his or her life.2 Tlawmngai is an attributive adjective form of tlawmngaihna to
describe a person who practices tlawmngaihna. In order to become a tlawmngai person one must
be courteous, considerate, helpful, unselfish, courageous, and ready to help others.3

1.1 Tlawmngaihna in sickness or death:

1
Tayongtemjen,comp.,Introduction to Christian Ethics(Kolkata:ESPACE,2013),1.
2
Rev. V.S. Lalrinawma, Mizo Ethos: Changes and Challenges (Aizawl:Mizoram Publication Board,2005),124-125.
3
K. Thanzauva, Theology of Community: Tribal Theology in the making(Aizawl:AICS,2004),154.
Tlawmngaihna is often thought to express best in sickness and death. It is the custom in
Lushai/Mizo villages if a man is sick, for all that the villagers to combine and carry him to
hospital, If a man from far away villages has to be carried into hospital, he is carry by his own
villagers to the next village and thence the inhabitants to the next village and so on until they
reached the hospital. The same process is carried out in the matter to death. A tlawmngai person
will make sure that he or she took the corpse to the deceases village. A tlawmngai village tried to
carry up to the destination, beyond their own village territory, which the next village would try to
prevent. In the absence of postal and telegraphic services a messenger called zualko was sent to
communicate news of serious sickness or of death to relatives of the victims in far and near the
villages. To go on errand for the purpose included braving the perils of thick forest infested by
the wild beasts and many haunting spirits, no proper roads, running immediate instance of the
vent whether in the middle of the day or night, in rain or sun and in cold or hot. If a man falls
sick in the cultivating season, his fellow villagers are expected to weed his fields for him. It is
not just only helping others during their needs but they are willingly sacrificed to help that
person.4

1.2 In Hunting

One aspect where a man can best exhibit his quality as a tlawmngai person was when out for
hunting expedition. A man who possesses endurance and is able to hold on all day with a very
little food, who is courage in following up wounded wild beast, and thinks of his friends before
himself, take less than his share of the food. If two men one of whom has a gun come up to an
animal, the man with a gun, if he follows Tlawmngaihna will offer a first shot. If a man got
caught by a wounded bear or animal, his companions must stay and look after him and must not
continue and leave him alone. If a man caught by a wounded bear or animal it would be
disgraceful to run away leaving his friends to his fate. Rather fighting with the animal or anyone
at the cause of losing his own life for his friend. This is how Tlawmngaihna has been understood
by the Mizo.5

1.3 When Foraging in the Jungle

Mizo children would forage in the jungle near their village to pluck wild fruits. Sometimes they
would fo to a stream to catch crabs fish. Each boy would have his own bag or container to carry
the fruit or crabs or fish he caught but when it was time to go home, they would put all they
caught in one pile and divide it equally. After dividing into equal portions, the youngest among
them was allowed to choose his share first while he eldest took he last remaining portion.
Sometimes, when the foraging was not successful and the amount they procured was too little to
be divided among themselves, they would give all their procured to the youngest.6
4
Razouselie Lasetso and Eyingbeni Humtsoe, Doing Tribal Christian Theology with Tribal Resources:Cultural
Resources from North East India(Assam:ETC Programme Coordination, 2009),130-131.
5
Razouselie Lasetso and Eyingbeni Humtsoe, Doing Tribal Christian Theology with Tribal Resources:Cultural
Resources from North East India(Assam:ETC Programme Coordination, 2009),131-132.
6
B.Lalthangliana, Culture and folklore of Mizoram(New Delhi:Publications Division,2005), 128.
 2. Sobaliba(Ao naga term)

There is no equivalent word in English to denote this term ‘Saboliba’. However, the AO Naga
concept of sobaliba presents the idea of social ethics and the religiosity of the people. Different
scholars defined about Sobaliba but will mention only three scholars: i) Renthy Keitzar defines it
as the moral principle which quides and binds a person right from birth till death which covers
his or her eating habits, talking, dresses, and marriage, religious and social life. Therefore,
sobaliba is the principle tha covers the whole aspects and individual, community and society. ii)
Wati Longchar defines that “Sobaliba embraces the traditional etiquette, social conduct, virtues
and concern for others. It means honesty, integrity, and denial of oneself for the sake of one’s
community”. Iii) K. Thanzauva also pointed out clearly that Sobaliba is a social ethical principle
of the tribal community that provides the basis for a communitarian society to exist and function
effectively. In other words, it is a philosophical and ethical foundation of Communitarian
society. This principal of sobaliba contains a wide range of implications for both individual and
community life.7

2.1 Sobaliba and Language

Language plays an important role in Ao- Naga Sobaliba. They are very much conscious and
careful of usage of language in their daily interaction with others. The language of a person
shows how much he or she practices the principle of sobaliba. The word ‘jaya-jako’ is Ao-Naga
usage of addressing one another and is one of the most beautiful characteristic in Ao sobaliba. In
the traditional Ao Naga society, a person was never addressed by name but they used distinct
words to address. For example, to a men outside of his or her clan, women would address as
abou, oko, anuk,and men would use the terms like atongpo, kapo, emba,ase,kijo,angpang.
Women from the same clan would be addressed as otsu, onu, oya, yilang, teno,but women would
addresstheir counterparts from other clans as atongsu, rapi, kensu, jarem, kongru etc.Therefore,
without any discrimination all the people, young and old, children and adults, men and women
addressed each other with the words that denote different nuances of respect, kindness, love and
friendship.8

2.2 Sobaliba in Village Government

The practice of Sobaliba was prevalent in the affairs of the village Council. In the Ao Naga
society, the Village Council is the principle governing body of the village. Since the Ao’s do not
have Kingship or the Chieftainship, the village council was the highest office which was a
community unit consisting of representatives from the different clans to govern the village. The
reason of such representatives was to ensure justice to all the villagers. Equality of all members

7
Sashikaba Ketchuzar, The Ao Naga Concept of Sobaliba: Tribal communalism in Journal of ribal Studies, Vol22
No.1-2. July- December 2017. 80.
8
Sashikaba Ketchuzar, The Ao Naga Concept of Sobaliba: Tribal communalism in Journal of ribal Studies, Vol22
No.1-2. July- December 2017. 81.
were fostered without any distinction in all its activities. Therefore, in the structure of the Village
council the class system was unknown.9

2.3 Sobaliba in religious rituals

In the religious sphere the traditional Ao Naga society was overwhelmingly religious, since
religion had a great influence on every sphere of life. Wati Longchar stated, “To observe
restricted days and sabbath, seriousness in religious ceremonies, and offer proper sacrifice to
God is sobaliba.” The Ao’s were not rigid in their approach towards women’s participation in
private and family sacrifice. For them to allow women to perform certain rites and rituals is
sobaliba. Therefore, according to the need of the hour women too performed the rites and rituals.
In case of sickness women were sometimes allowed to do the duty of an anpong(leader). O give
feast of merit is sobaliba. Feast of merit is one of the most elaborate/ritual of the Ao’s where the
mithun is sacrificed. This sacrificed is made to obtain longevity of life, wealth, and bliss for
children, and good health etc. Verrier Elwin rightly pointed out that, “The Mithun sacrifice
brings the donor honor both now and after death and he can henceforth wear special clothes and
ornaments and decorate his house in a special way. Only a married can give one of these feasts,
for his wife must take conspicuous and honored place in the proceedings.” Here, both the
husband and wife had a prominent role to play; therefore, only couples could offer such sacrifice.
The philosophy behind the performance if this feast of merit was based on the sense generosity
as well as thankfulness to God for his blessings. It was in fact an economic leveler to bridge the
disparity between the rich and the poor. This practice prevented one from becoming excessively
rich because it was an essence of sharing the wealth and fortune by the rich with the
community.10

2.4 Sobaliba in community life

The traditional Ao society was communitarian in nature. The most important thing in their life is
to serve and live in accordance to the communitarian ideals. One of the striking communitarian
ideals of sobaliba is the principal of sharing with neighbors and the poor and the needy
generously; particularly this is more significant in times of sorrows, joy and difficulties. It is
sobaliba to share with others whatever one produces from the field or through hunting. Another
form of altruistic nature of communitarian ideal is found in the practice of Nuja which is the
extending of one’s hand for the well being of others in terms of manual labor. In others words it
is the practice of voluntarily going and helping the individual or the family or the community.
When death and sickness occurs in a family, the villagers all possible help like giving rice,
firewood, and others required materials. Sometimes due to misfortunes in the family, a family
may have to abandon the field without winnowing and at such times it is relatives, clan members
or the villagers who would go the field and work for them free of cost. In tribal social life, the
9
Sashikaba Ketchuzar, The Ao Naga Concept of Sobaliba: Tribal communalism in Journal of ribal Studies, Vol22
No.1-2. July- December 2017. 82.
10
Sashikaba Ketchuzar, The Ao Naga Concept of Sobaliba: Tribal communalism in Journal of ribal Studies, Vol22
No.1-2. July- December 2017. 83.
sharing of joys and sorrows expresses the close relationships and self-identification with one
another. His social solidarity is a response to their living condition. Hence, tribal social life ethics
in this sense is not merely a reflection on moral action but a search for means that could
strengthen their community. 11

From the above discussion, it is evident that Sobaliba is an ethical principal which includes self-
sacrifice, self-denial, co-operation, honesty, truthfulness, industriousness, vicariousness,
dedication, commitment, simplicity, sustainable use of resources, sociable and so on. Thus, for
the Ao’s the essence of humanity is sobaliba and this underlying principle sustained their
communitarian life. Sobaliba envisages that all should be treated equally with respect and
dignity. Sobaliba would not permit a person to become excessively rich but demands sharing and
providing to the needy. This is exemplified in the feast of merit that a rich would throw a series
of feast for the whole community. The deeper implication of this celebration is the sharing of the
blessing from God with others, hence in this way, sharing of the accumulated wealth would
insure to some extent an equitable possession of wealth among the members of the village
community. One aspect of sobaliba was also the respect of all people. Though Ao Naga society
is patriarchal in nature, yet women were given due respect and status in the society. And even in
the domain of religion, they were allowed to participate to some extent, allowing them to
perform rites and rituals whenever necessary. Perhaps, another altruistic dimension of sobaliba is
clearly explicated in the practice of Nuja where the poor and needy, abled and disabled alike help
other in all occasions, thereby, creating an ideal communitarian society. 12

Today, we need to understand this moral principal of sobaliba in a wider context. Ofcourse, in
this modern society, we cannot live in isolation but we are compelled to live in a multi-religio-
cultural context with differing cultural ideologies and philosophies of life. However in such a
context, it is the concept of sobaliba is rightly translated, one would recognize all forms of
exploitation, discrimination, corruption, dishonesty, poverty, immorality, arrogance, idleness,
dependency, injustices and conflicts as against the principle of sobaliba.13

The Ao Naga concept is the principle that sustains the whole spectrum of social, religious,
economic and political life of the people. It is sobaliba that endorses the Ao’s to be more
conscious of the mystery from beyond and also the interrelationship amongst the people in the
community. Thus, sobaliba binds them to be responsible of the community as well as to all
creation. For the, sobaliba is the essence of life and it is through the practice of sobaliba that one
finds meaning in the larger community.14
11
Sashikaba Ketchuzar, The Ao Naga Concept of Sobaliba: Tribal communalism in Journal of ribal Studies, Vol22
No.1-2. July- December 2017. 84.
12
Sashikaba Ketchuzar, The Ao Naga Concept of Sobaliba: Tribal communalism in Journal of ribal Studies, Vol22
No.1-2. July- December 2017.84-85.
13
Sashikaba Ketchuzar, The Ao Naga Concept of Sobaliba: Tribal communalism in Journal of ribal Studies, Vol22
No.1-2. July- December 2017. 85.
14
Sashikaba Ketchuzar, The Ao Naga Concept of Sobaliba: Tribal communalism in Journal of ribal Studies, Vol22
No.1-2. July- December 2017. 86.
 Similarities of tlawmngaihna and Sobaliba

i) One of such socio-ethical virtues which have been wider ramification on the lives of
the tribals is the liberative principals contained in the practice of Mizo Tlawmnagihna
and the Ao Naga Sobaliba. The Mizo concept of tlawmngaihna is the traditional code
of moral and social manners, which fosterbasic ethical values and virtues skills,
simplicity, honesty,integrity, courage, self -discipline, mutual help,social manners,
and so on. The Ao Naga term sobaliba too encompasses similar virtues as that the
Mizo tlawmngaihna:both characterize the traditional etiquette and social manners.15
ii) The Ao Nagas concept of sobaliba is quite similar to that of the Mizo tkamwngaihna.
The term embraces the traditional etiquette, social conduct, virtues and concern for
others. It means honesty, integrity and denial of oneself fort the sake of ones
community.
iii) In the Ao community, the welfare of community is of first and foremost importance.
The principle of sobaliba makes this vision of a just, harmonious and participatory
society of reality. It short it means total surrender of one’s life to the cause of the
whole society. Wati also lists several terms and phrases such as extending help to the
poor and needy, a willingness to share one’s belonging with others, respect for elders
and parents,selflessness, truthfulness, self contril, integrity, obedience, being
hospitable, dedication, commitment,sociable and so forth. Wati definition of Sobaliba
is comparable with that of Lorrain’s description of tlawmngaihna. The tlawmngaihna
may be more commonly used among the mizos as it has been expressed inmany
songs, even an award of tawmngaihna was instituted for those who practiced and
lived a life of tlawmngaihna.
iv) Both the traditional society was communitarian in nature. The most important thing in
their life is to serve and live in accordance to the communitarian ideals.
v) Both Tlawmngaihna and Sobaliba is giving high respect to the elders.
vi) Both have motto of sharing with others.
vii) Both “Tlawmngaihna” and Sobaliba has a principle denotes by being helped by
others, by helping others who are in need. Tlawmngaihna and Sobaliba cannot easily
be explained in theory. It is a practical life character.

Reflection

15
Sashikaba Ketchuzar, The Ao Naga Concept of Sobaliba: Tribal communalism in Journal of ribal Studies, Vol22
No.1-2. July- December 2017. 79-80.
From this paper we can see that both tlawmngihna and sobaliba are the practice for serving for
others. This depth study shows that it is a motivating force for social actions and Christian
charitable works today. Tlawmngaihna and Sobaliba is a message of Jesus Christ hidden in the
tribal culture. It is active love or love in action. If Love is the essence of the gospel
tlawmngaihna and sobaliba might be the hidden gospel written in the hearts of the tribal people
even before Christianity. In 1Cor 13:4-7 we can clearly see if we replace Pauline definition of
love that Tlawmngaihna and Sobaliba is patient and kind, Tlawmngaihna and sobaliba is not
jealous or boastful, it is not arrogant or rude, it is not rejoice at wrong but rejoice in the right.
Tlawmngaihna and sobaliba does have a connotion of communal love. This tlawmngaihna and
sobaliba is a self-giving love which sets aside self-interest and seeks for the bettermen of others.
If Jesus Christ is the expression and embodiment of God’s love, the incarnation, the ministry and
the cross of Jesus Christ may be perceived as paramount act of tlawmnagihna and sobaliba. The
mythical heroes of the Mizo people were neither their warriors nor powerful chiefs but the
tlawmngai person who laid their lives for the service of the community. Jesus Christ might thus
seen as the embodiment of tlawmngaihna, who both transcends the tribal tlawmngaihna. In other
todays context, we can also say that the church is also an institution of tlawmngaihna and
sobaliba or love. But tlawmngaihna and sobaliba cannot be contained in the church rather the
church is one of the instruments of tlawmngaihna or sobaliba. Though the church is not using
this two term tlawmngaihna and sobaliba commonly in the church but the medical, educational
and all other charitable works of the church are acts of tlawmngaihna and sobaliba. From this
tlawmngaihna and sobaliba we can be a living for others to many peoples means to the suffering
or to the poverty. Following Jesus Christ means serving for others, Jesus also came not to be
served but to serve and to give his life a random for many(Lk 10:45).

Conclusion

From this paper we learned that both tlawmngaihna and sobaliba is serving for others and it plays
an important role in the life of Mizo and Ao Nagas peoples. Both Tlawmngaihna and sobaliba
binds them to be responsible of the community as well as to all creation. Sobaliba and
tlawmngaihna is the essence of life and it is through the practice of sobaliba and tlawmngaihna
that one finds meaning in the larger community.
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