is a moral code of the Mizo people, a Tibeto-Burman ethnic group primarily from the Indian state of Mizoram. It is a code of ethics that guides decisions and community participation in Mizo society.
does not have an equivalent english translation. Vanlalchhuanawma argues that altruism is the closest definition in English for but that this further fails to encompass the scope and brevity of the philosophy.
The earliest attempt at definition of the term was made by James Herbert Lorrain in Dictionary of the Lushai Language. Lorrain's definition listed seven terms:
Sangliana in Lloyd's History of the Church in Mizoram defines as a code of morals and ethics which makes an individual . An individual cannot be unless they are courteous, considerate, helpful, unselfish, brave and ready to help others which can be summarised as "group over self".
is argued to have originated not as a philosophy but as a descriptive term for certain traits in individuals. This is argued on the basis that the adjective is used to describe individuals embodying . The concept is summarised as placing the group over the self.
Christian scholars in Northeast India such as Downes, likened the philosophy of to the concept of chivalry. Vanlalchhuanawma argues this fulfils the practical aspect of but fails to address the concept aligning closer to altruism. In assessing the definition of chivalry, did encourage a code of honor, self-sacrifice and bravery.
has been argued as a doctrine developed over time with dynamic interaction of relationships and forces in the community-based society of the Mizos.
In the absence of postal and telegraph systems the chiefdoms maintained a system where a messenger was sent through the forest routes to communicate news of sickness, death of villagers to families separated from them. To traverse a forest alone was considered dangerous from wild animals, () and difficult terrain or climate. This errand was known as as the urgency of the message required hasty travelling. A volunteer of the men in the would nominate themselves first and thus be considered the most .
The same principle was exemplified in funerals. Young men would be made to dig, and the spirit of encouraged them to surpass others in productivity. This led to neighbouring non-Mizos describing the people as "being fond of digging graves". Similarly, for injured or sick individuals, a locally-made stretcher would be made, which young men ( would carry the individual on the stretcher on their shoulders. Every time the group entered a new village, the men of the village would carry the sickly individual to the next village and take over the responsibility to carry. However, this would sometimes lead to conflict known as in which parties would compete to carry the individual in the spirit of .
In hunting, all party members would excel at doing the best of the responsibilities in fetching water, cooking and conserving food portions. If a party member was caught by a wild animal, the code of would require everyone to assist him regardless of risking death. Outside of hunting, festival would see assistance in the cooking of rice and Zû (beverage). was not limited but also extended to guests and strangers by gifting supplies and hospitality.
which was exemplified by Mizo folk heroes such as Vana Pa and Taitesena became replaced with Christian figures such as St Paul and Jesus Christ.