Mokusatsu

• Zoliansanga Tlau

Subjectivism an tih “thil nihna aia a hretuin a hriat dana sawi” hi kan ching viau mai thei a. Hei vang hian Objectivism an tih “a hretu hriatna ni lo va, thil ama nihna atanga sawi”-a pawimawh fo (Dictionary of Theological Terms, 2017, p. 257). Sap tawnga Prejudice (Preconception) an tih, JF Laldailova’n “thil finfiah hmaa ngaihdan lo siam lawkna” (English – Lushai Dictionary, 15th Reprint, 2005, p. 405) a tih lakah kan fimkhur a tha hle. Thil dil chhut, thil chik mi, thil hriat chian duh mi (Curious) kan nih a tul.

Anais Nin chuan “We don’t see things as they are, we see them as we are” a lo tih ang khan keimahni rilru put hmang leh ngaihtuahna hmangin thil kan hmuin kan hre thin a ni ang. Kelchawngi thawnthu hian chu chu a tarlang thei niin a ngaih theih. Kelchawngi chuan a nau a awm thin a; nau awm a ning thei hle a ni awm e. A nau awm chu thah maite a duh hial thin a. Ni khat chu a nu feh turin “Kelchawng mai lo chhum rawh” a ti a, ani chuan “Nau za?” a ti a. A nu chuan kal pahin “Mai lo chhum rawh” a ti leh a. Kelchawngin chuan “Nau za?” a tih leh a. A nu chuan hre lo der mai maiah ngaiin a kal lian san ta a. Kelchawngin chuan a nau chu sumah deng hlumin a chhum ta hial a nih kha (Lalhmachhuana Zofa, Mizo Thawnthu, 2006, p. 32).

Kelchawngi hian a nu thu hrilh hi a hre sual nge ni ang a, a nau awm ning tawh, thah hial duh tawhna thinlung nen a nu thusawi hi a hriat thiam danin a lo hrilhfiah chawp zawk ni ang. He thawnthu ka ngaihtuah a piang hian, Kelchawngi hian a nu thusawi kha a hriat thiam danin a hrilhfiah a, amah hmangin a nu thusawi kha a dawngsawng niin ka hre thin. A nu thusawia a thuah khan cheng lovin, a nu thusawi kha amahin a hriat thiam danin a hrilhfiahna a lo pe leh chhawng ti pawhin a sawi theih ang. “Meaning is in people, not in words” tihte pawh min ngaihtuah chhuah tir a. William Shakespeare-a’n “Thil reng reng pawh hi tha sa leh chhe sa a awm chuang lo ve, a hmutu ngaih dana tha leh chhe chawp mai a ni” (JF Laldailova, William Shakespeare, Hamlet, Seventh Reprint – 2010, p. 53) tia Hamleta a lo sawi tirte pawh min ngaihtuah chhuah tir bawk. Structuralist ngaihdanah pawh “pawn lam hmuh theiha thil kan pawm dan leh ngaihdan hi chhungril ngaihdan ( conceptual framework) kan lo neih tawh sa lanchhuahna mai a ni” tih a ni bawk kha (H. Laldinmawia, Literature Lamtluang, Third Edition – 2020, p. 279).

A lehlamah Deconstruction/Post structuralism chuan tawng (language) hi a famkim tawk lo an ti a. “Chuvang chuan tawngkam (word) hi mihringin kan thil tawn tawh (experience) atangin kan lo hrefiah a, chu chuan thu awmzia (meaning) pawh a tidanglam hle thei a ni. Thu (Word) atanga kan thil hmuh ‘sihnifier’ pakhat atang hian ‘signifier’ dang a lo piang zel a, heng signifier pian chhawnna hi postponement or deferment of meaning tiin an vuah nghe nghe” (H. Laldinmawia, Literature Lamtluang, Third Edition – 2020, p. 282) a ni awm e. Hetiang zawnga thil kan ngaihtuah a nih chuan Kelchawngi nu pawh hian a fanu hriat thiam tura chiangin, ‘Kelchawng, kan leikapuia mai kha zanin zanriah chawhmeh atan lo chhum rawh’ ti ta selang chuan a dan a dang mai thei. A nuin mai lo chhum tura a hrilh a, Kelchawngin “nau za” a tih khan, “i nau a ni lo, mai zawk chhum tur” te lo ti ta se a thawnthu hi a danglam mai thei. Mahse, sawi leh sawi hnu a tarmit vuah leh a bengdar vuah khan “nau za” a tih zel chuan a danglam thei tak tak chuang lo te pawh a ni ang.

Friedrich Nietzsche-a’n “There is no truth, only interpretation” tiin Postmodernism thupui pakhat a sawi angin, a dangsawngtu Kelchawngi hriat dan, pawmdan, hrilhfiah danah thudik chu a innghat a nih chuan Kelchawngi hriat thiam dan leh a nau a tihhlum kha thudik a ni ang! Mahse, kan ngaihdan leh pawmdan leh thil reng reng dik vek nia kan ngaih chuan, dik lo a awm dawn lo tihna a ni a. Ngaihtuahna seng vak lo pawhin mi zawng zawng pawm tlan tur thil dik lo awm a awm ngei ang, entirnan, hmeichhe pawngsuala thah te hi mi zawng zawngin thil tha lo niin kan pawm vek ang. ‘Dik lo’ a awm chuan ‘dik’ a awm a tul a, ‘thim’ a awm chuan ‘eng’ a awm a tul angin sual leh tha pawh a awm kawp a ngai ang. ‘Dik vek’ a awm thei lo ang chiahin ‘dik lo vek’ a awm thei lo. Hetiang a nih avang hian Friedrich Nietzsche-a sawi “There is no truth, only interpretation” a tih hi “There is truth, but interpretation can make different meanings” tih tur a ni ang. A chhanchu “no truth” a awm chuan “truth” a awm ngei a tul.

Prof. Darchhawna’n mihring mize hriat theih dan chi thum a sawi: Keimahni kan inhriat dan, mite min hriat dan , kan nihna tak tak tia a sawi kha thil chik taka ngaihtuahna senga thil nihna tak hriatfiah theihna chungchangah min pui thei ang. Kan hriat dan, mite hriat dan, a nihna tak tak hmer kawpin a nihna tak chu a hriat theih ang. A chhanchu a nihna tak nia kan hriat pawh a lo nih loh theih avangin kan hriat dan, mite hriat dante chu a nihna nia kan hriat dan nen kan suihzawm a pawimawh fo. A. Sawihlira’n “Science zirnain a tum pakhat chu chik tak leh uluk taka thil ngaihtuah thinna hi a ni a. Hemi nei thei tur hian kawng a awm a, chu chu a lam tawiin EOD an vuah a, E chu Experiment tihna a ni a, tiha tih chhinna hi a ni a, O chu Observation a ni a, ngun taka thil thlir leh en chianna a ni a, tin, D chu Deduction tihna a ni, thutawp awina leh thil nih dan sawi chhuahna hi a ni” (A. Sawihlira, Finna Kailawn, Third Print – 2014, p. 7) a tih pawh hi thil nihna tak hriat nana thil pawmawh tak a ni ang. Dr C. Lalawmpuia Vanchiau-i’n “Lit crit literature chik taka zirna chu a ni teh meuh mai, a kalkawng pawh literary text chu zir (analyse, sawiho (argue), thliar (appraisal) leh sawifiah (interpret) tur a ni” a tih (C. Lalawmpuia Vanchiau, Tapchhak Theory, 2011, p. 25) leh amah vekin “Criticism chu a classical definition-ah chuan ‘to just’ emaw , ‘judging literature’ tihna mai a ni a. Amaherawhchu, kan hriat atana tha chu judgement siam a tum ngawr ngawr a ni ngawt lo va. ‘Evaluation, examination, interpretation, analysis of a particular text or based on literature based on literary theory or through literary history’ tih hi literary criticism hrilhfiahna tlanglawm leh, kan innghahna tur a ni dawn a ni” (C. Lalawmpuia Vanchiau, Tualchher Criticism, 2024, p.223 & 224) a tih hi literature huang kher loah pawh thil zir chian nan pawh a pawimawh thei ang.

Beroia khuaa mite khan Paula leh Sila te thuchah chu “rilru lawm takin thu chu an pawm a, an thusawi chu a dik leh dik loh hriat nan ni tin Pathian lehkhaah an zawng thin a” (Tirh.17.11) tih kan hmu a. Thil dik leh dik lo hre turin chik taka ngaihtuah, zawhna zawh, khaikhin, thliar hran, zir chian, enfiah, a bulbal chhui, hrilhfiah leh sawifiah te hi a pawimawh thin reng a. Siamkima Khawlhring pawhin “Literature chi khat, literary criticism kan tih, zalen taka rilru leh ngaihtuahna hmanga literature chik taka zirna leh thlirna a ni” a ti a. Rev. Lalfakzuala paw’n “Criticism tih hi Grik tawngkam ‘kristein’ emaw ‘krisis’ emaw atanga lak chhuah a ni a, a awmze bul tak chu thliar hrang emaw rel fel emaw thuthlukna siam emaw tihna a ni” tiin Criticism a hrilhfiah bawk. Criticism hi eng subject-ah pawh a pawimawh hle ang tih a rin theih. Bible hrilhfiahna rintlak nia hriat ‘Exegesis’ tih hi Rev. Dr. H. Lalfakmawia chuan “a chepa kaia chhuia hrilhfiah” a tih, “eng emaw atanga la chhuak, tifiah, sawifiah” tihna hi Bible hrilhfiah dik tur chuan hriat a pawimawh hle. He exegesis hian Bible thu chu social, community, religiou, economic, political background te, a ziaktu, a ziah hun lai, tute tana ziah nge, ziah chhan, a bu chhung thu chipna – textual problem, grammar, a thu kal hmang leh a dangte hmangin a zir chiang thin a. Exegesis thu ep Eiseigesis tih hi Rev. Dr. H. Lalfakmawia chuan “eng emaw la lut, rawt, neih sa seng lut, la lut” (Hermeneia, Bible thu Thuk Chhuina Vo. 1, 2020, p. 4 -33) tihna a tibawk. Eiseigesis chungchang hetiang hian Pastor PL Biakchhawna a sawifiah, “Bible an chhiar kha anmahni ngaihdan miltir tumin anmahni lamah an hnuk lut thin a. A chhiartuin ngaihdan a lo nei hmasa a, a ngaihdan mipui tur kha Bible-ah a zawng a, Bible-in a sawi tum lam ngaihtuah lovin an ngaihdan neihsa miltir tumin pathian thu kha anmahni lamah an kuai lut zel thin a ni. Hetianga zirna hi chuan Pathian thu dik tak leh a sawi tum tak a hmu chhuak thei lo” (Harmageddon Indona Ropui, 2015, p.11) tiin. Kelchawngin nuin “Kelchawng, Mai lo chhum rawh” a tih kha, Kelchawngi’n “nau za” a tih tlatna nen pawh a inhnaih hle ang.

Dr. C. Lalawmpuia Vanchiau chuan “JF Laldailova khan Mizo tawng ruhrela colonialism zungzam thang duang tur kalh zawngin, BIBLE LEH KRISTIAN HLA BU-a ‘Mizo-pa tawngvai’ (BT: 226) tawng an lo hman dan chik takin a thlir a, kal lah a kal na, amah faktu leh seltu lah a nghah. A thiah tum leh helh ber chu kan pianpui tawng leh tualchhuak hla rua hnawl duhna thinlung leh rilu thununtu, ‘colonial minset’ a ni” (Tualchher Criticism, 2024, p.24) a ti a. Amah vek hian JF Laldailova kha “Postcolonial tarmit vuahtu JF-a chu” (Tualchher Criticism, 2024, p.42) tiin a sawi bawk. Ni e, Mizo-te khan Zosap-te kha an lo ngaisang hle a ni ang. Khatiang khawp khan kan Mizo tawng an pawngsual nasat avanga au chhuak, Mizo tawng dik humhalh duhna thinlung neia veia ziaktu kha an tawngin an bei nasa hle a nih kha. Amah JF-a’n “Chu lovah mihringina thil kan lo ngaihnata kan lo ngaihzawn hmasak tawh reng reng hi chu an chhia emaw, an tha emaw, kan thlah hlen tak tak phal chiah tawh ngai lo…Eng pawh ni se, kan kristian sakhaw min rawn hlantu leh lehkha zirna lama bul engkim min rawn tansaktu, leh an hle thute pawh kawi a ngila kan lo ruihpui tawh thin, kan Zosap-ho dik lohna phawrh chhuak ngam hmasatu nih chu thil atthlak ber pawl a ni e ka tih tawh kha. An dik lohna hriat chhuah tum aiin an dik lohna lailangtu hmelhuat hi thil awlsam zawk chu a ni ngei ang” (Bible Thlirna, 2003, p. 26 & 27) a tih nghe nghe kha.

Zosap-te’n an bible lehlina thu pakhat, sap tawnga ‘passover’ tih chu ‘Kalhlen kut’ tiin an letling a, ‘kalhlen’ tih lai tak hi JF-a khan ‘kalkahlen’ tih zawk tur a lo tih kha a dik ang (Bible Thlirna, 2003, p. 173). Remkunga paw’n “kal kahlen – v. kal khum; chunga kal; thil tihkan. e.g. I hnang tah chu pakhat kal kahlen zelin phawk rawh'” (Mizo Tawng Dictionary, second-2008, p. 238) a tih kha. ‘Awt’ leh ‘it’ danglamna a sawi pawh hi a chinchhiah tlak hle, Zosapthara’n, “Mi thenkhat hausate chu i it dawn chuan, Isua chatuan thipek duh che ngai ve lang” a tih hi JF-a’n hetiang hian a hman dan dik zawk a sawi “mi thenkhat hausate chu kan ‘awt’ thiang ang a, ‘it’ erawhchu a thiang dawn lo va nih chu” a ti . Hemi chungchang tho Exodus 20 :17 -a “i vengte chhungte chu i awt tur a ni lo” tih pawh hi “i vengte chhungte chu i it tur a ni lo” tih tur a ti bawk (Bible Thlirna, 2003, p. 42 & 82). Helai thua ‘awt’ tia an lehlin JF-a’n ‘it’ a tih hi a sap tawngah chuan ‘covet’ (NKJV) tiin a inziak a, amah JF-a khan a dictionary-ah “covet, v.t. it hliah hliah, thil tha lo chak. covetous, adj. thil it, duham” tiin a lo hrilhfiah bawk (English – Lushai Dictionary, 15th Reprint, 2005, p. 123). Sap tawng kalphung leh Mizo tawng kalphung hi a danglam tih kan hriat a tha ang. Sap tawng thu hlawm inrem dan hi Subject + Verb + Object (Kima killed a snake) a ni a, Mizo tawng erawh Second Person-a thil kan sawiin S + O + V (Kima’n lehkha a zir) a ni a, First person-a kan sawiin O + S + V (Lehkhabu ka chhiar) a ni (Darchuailova Renthlei ‘Mizo Tawng Hmelhmang’ from, Zotawng Nihphung, Dinhmun leh Hmalthlir, Edited by Dr Zoramdinthara and H. Laldinmawia, 2013, p. 49 & 50). Sap tawnga ‘Hair cut’ tih chu Mizo tawng chuan ‘Lu met’ tih a ni daih. ‘Survival of the fittest’ tih hi pawh hi ‘a chak chak dam khawchhuahna/dinchanna’ tih aiin ‘a ruh no no chhuakah’ tiin Mizo thinlungah chuan a chiang ang.

Rev. Dr. Zairema sawi danin Bible lehlin hmasa kha Revised Version atanga an lehlin a ni a. Khatih hun laia an ngaih pawimawh chu ‘consistency’ an vuah, thu hman ngai chu hman zel tur tih kha a ni. Hei hian Sap tawnga ‘love’ tih chu hmangaihna tia an lehlin avangin ‘love’ tih a lo lan apiangin hmangaihna tia lehlin tur tihna a ni. “Sapho aiin he thu sawina tawngkam hi Mizo chuan kan lo ngah zawk a. Nula tlangval imkar thu a nih chuan ‘inngaizawk’ kan ti a, nupa chu ‘induh’ kan ti a, thian duh inkar chu ‘inngaina’ kan ti a, nu leh paten an fate chu an ‘duat’ kan ti a. Hemi avang hian kan tawnga kan hman ngai lohnaah pawh hmangaih tih hman kan ching ta a ni” tiin Rev. Dr. Zairema khan a sawi (Kan Bible Hi, Second Edition – 2018, p. 148). Hetiang deuh hian “Mizo Sytematic theologian pahnih Rev. Dr. H. Vanlalauva leh Rev. Dr. K Thanzauva te chuan Bible hmun thenkhata Agape tih thu ‘hmangaihna/hmangaih’ tia kan lehlin hi a awmna hmun (context) a zirin tlawmngaihna tia lehlin an duh zawk a. Rev. Dr. H. Vanlauva chuan Rom 13:10 thua, ‘Hmangaihna’ tih hi ‘tlawmngaihna’ tia lehlin a duh a, ‘Tlawmngaihnain vengte a tikhawlo ngai lo a; chuvangin tlawmngaihna hi dan zawh famkimna a ni’ tiin. Rev. Dr. K. Thanzauva phei chuan 1 kor. 13.4-7-naa ‘Hmangaihna’ tih zawng zawng hi tlawmngaihna tia thlak vek a duh hial” (Laldintluanga, ‘Rev. Zairema Theology’, 2013, p. 196). Dr. C. Lalawmpuia’n “Literature-ah thlir dan pakhat chauh a awm thei ngai lo” (Tapchhak Theory, 2011, p.18), “Thlirna tlang pakhat chauh a awm thei ngai lo” (Tualchher Criticism, 2024, p.8) a tih hi kan hriat a pawimawh. Kan thlir dan anga thlir lote chu mi mawl leh thil hre lo ang hiala chhuah chingte hi mi rilru zim, tuverh zim tak atanga pawn lam thlir thin an ni duh. Thlirna tlang hrang hrang a awm thei angin thlir dan hrang hrang a awm thei tih kan hriat a tha.

Indopui II a lo tawp khan German khan America leh England-ah ‘corn’ an mamawh thu an sawi a. America chuan vaimim an thawn a, England chuan huit (wheat) an thawn thung a. Amerca thawn vaimim chu an ramah chuan vawk chaw atana bak an hmang ngai lo a, hei vang hian an lawm lo hle a ni awm e. England ram thawn huit erawh an mamawh tak an chah a ni thung (Kan Bible Hi, Second Edition – 2018, p. 155). Corn tih hi “a tlangpuia buh chi hrang hrang khai khawmna. England ramah wheat, Scotland ramah oats, America ramah vaimim…” (English – Lushai Dictionary, 15th Reprint, 2005, p. 118) tihna a nih avangin a ram a zirin ‘corn’ tih theuh theuh a kawh a danglam thei hle tih a hriat theih.

Indopui II-na hun laia tangrual pawl te’n Japan rama 6 August, 1945-a Hiroshima-a Atom Bomb (Little Boy) an thlak leh 9 August, 1945-a Nagasaki hmuna Atom Bomb (Fat Man) an thlak chhanah tawng inlehlinsak dik loh vang nia ngaih a ni a. Tangrual pawl te’n Potsdam hmuna an inhmuh khawm tumin Japan chu inpe turin an hrilh a. Japan Prime Minister Kantaro Suzuki chuan Press mite hmaah “Mokusatsu” tiin a sawi a. Hemi chungchang hi Rev. Dr. Zairema khan hetiang hian a ziak “Tangrual sawrkar chuan Japan chu inpe mai turin an sawm a, an duh loh chuan hmanraw rapthlak tak hman an tum thu pawh an hrilh a. Japan Prime Minister chuan, ‘Mokusatsu’ tiin a chhang a. A tawng lettu chuan ‘Kan ngaihtuah thei lo’ tiin a let a. Hei vang hian Japan Minister thu hi, ‘Kan ngaihtuah ang e’ tihna niin an sawi” (Kan Bible Hi, Second Edition – 2018, p. 155) a ti.

‘Mokusatsu’ tih hi “take no notice; treat (anything) with silent contempt; ignore (by keeping silent); remain in a wise and masterly inactivity” (Kenkyusha’s New Japanese – English Dictionary, p. 1129) tiin hrilhfiah a ni a. Hemi chungchang hi Boris Naimushin, PhD, (Associate Professor of Translation and International Conference in the Department of Foreign Language and Cultures at the New Bulgarian University) chuan ‘Hiroshima, Mokusatsu and alleged mistranslations’ tih thupuia hmangin a chhui a. Kenkyusha’s New Japanese Dictionary edition hmasa kum 1918 leh 1931 chhuakah chuan ‘mokusatsu’ tih hi “take no notice of, ignore” leh “treat with silent contempt” (e.g. p. 1256 of the 1931 edition) tia hrilhfiah a ni a, Mahse, kum 1954 khan hrilhfiahna dang “remain in a wise and masterly inactivity” (sankichro, 1954, p. 1129) tih belh a nih thu a tarlang. Tangrual pawl te’n Potsdam hmuna an inhmuh khawm tuma, inpe tura Japan an hrilh khan, Japan Prime Minister Kantaro Suzuki chuan Press mite hmaah “Mokusatsu” tiin a sawi a. Tawng lettuin “ignore (pawisa lo, ngaisak lo, hawisan – JF)” tiin a letling a; hemi chungchang hi Kazuo Kawai chuan kum 1950 khan ‘Mokusatsu, Japan’s response to the Potsdam Declaration’ tih thupui hmanga a thuziakah “ignore” ti lova “withhold comment” tia lehlin tur nia a ngaih thu a ziak a. Mahse, Boris Naimushin hi chuan “ignore, take no notice of, withhold comment, remain in a wise and masterly inactivity” tia lehlinin awmze teh vak a neih chuan loh thu a sawi a. Tangrual pawl ngenna Japan-in a bengkhawn lo tih ‘mokusatsu’ hrilhfiahna khian a tarlang tho tho niin a ngai a, “remain in a wise and masterly inactivity ” tih lah kum 1950 hnu lam chauha telh thar a ni bawk si a, Tangrual pawlte Potsdam, Germany-a an inhmuh khawm hun lah July ni 17, 1945 daih a ni bawk si. Hei vang hian a thutlukna chu Japan hian Potsdam Declaration kha an hnawl, hnial (reject) a, hei vang hian Atom Bomb pawh thlak a ni a ti. Murphy’s law chuan “Thil kal sual thei reng reng chu a kal sual ang (Angthing that can go wrong will go wrong)” tih a nih bawk tak kha!

Eng pawh ni se, thlirna hmun a dang thei angin thlir dan leh hmuh dan pawh a dangin a inang lo thei. Thil nihna tak hre tura ngaihtuahna kan sen a pawimawh hle a. Kan chim chin leh kan rah chin hmangin kan inpuang reng a. Kan thil thlirna turverh a zau tha tur a ni a, hei hian kan thil hmuh leh hriat a tizau tur a ni bawk. Thil hre sual thei leh tisual thei kan nih avangin keimahni pawh kan inenfiah fo a pawimawh.