Feelings We’ve No Words For

Untranslatable Emotions from Around the World

English is a language of poetry, precision, and power—but when it comes to the full range of human emotion, it has its limits. We might say we’re angry, happy, or sad, yet such broad labels often miss the intricate shades of what we truly feel. Around the world, other languages and cultures offer rich emotional vocabularies that may better describe our experiences.

Below is a collection of nuanced, culturally rooted emotions that resist easy translation. From the quiet pride of Abhiman to the eerie chill of Mehameha, these emotional concepts remind us that feelings are shaped not only by our inner lives, but also by the people, places, and traditions around us.

Abhiman (Sanskrit – India)

The hurt that hides behind dignity

During a family gathering, Raj’s brother makes a joke about a personal mistake Raj made years ago. Everyone laughs—but Raj falls quiet. He avoids eye contact, later sits alone, his feet tucked under his chair. Though he says nothing, his silence speaks volumes.

This is Abhiman—a complex emotion rooted in Indian culture and Sanskrit literature (Sharma, 2003; Raghavan, 2012). It is the blend of wounded pride, quiet hurt, and emotional withdrawal. It often arises when emotional pain is caused by someone close, such as a family member or trusted friend. Rather than lashing out in anger, the person draws inward, driven by self-respect and a hope—unspoken—that the other will realise and offer reconciliation.

Oime (Japanese)

The discomfort of indebtedness

Gumi feels uncomfortable after borrowing money from a friend. She fidgets in her seat, touches her face repeatedly, and avoids sustained eye contact. She’s driven by a quiet urgency to repay the debt—not just financially, but emotionally.

Oime (負い目) is a Japanese emotion that conveys the burden and discomfort of feeling indebted to someone. In a culture where reciprocity and harmony are deeply valued, this feeling often manifests as guilt, restlessness, and a sense of moral obligation. The signals of an inner unease that won’t ease until balance is restored.

L’appel du vide (French)

The fleeting urge to jump

Louie stands at the edge of a cliff. He has no desire to die—yet the thought of stepping off flashes across his mind. He freezes briefly, his eyes widen, his breath catches, and then… relief, as rational thought returns.

L’appel du vide, or “the call of the void”, is a French phrase describing a sudden, irrational impulse to leap from a high place or perhaps steer into oncoming traffic—not out of despair, but as a strange flirtation with danger (Hames et al., 2012; Millner et al., 2015). It reflects a momentary disruption in our survival instinct, possibly linked to the brain’s safety systems misfiring. This feeling is existential and unsettling—a reminder of our fragile hold on control.

Torschlusspanik (German)

The panic of narrowing possibilities

Daniel stares at his calendar on his 39th birthday and feels a surge of panic. He hasn’t travelled the world, hasn’t started a family, hasn’t reached the heights he imagined. His leg bounces restlessly. He makes sudden plans.

Torschlusspanik—literally “gate-closing panic”—is a German term describing the anxious sense that time is slipping away, that doors are closing, and that life’s big milestones may be missed. The emotion is urgent and unsettling, often prompting dramatic shifts, last-minute decisions, or overcommitment. Physically, it manifests as pacing, fidgeting, shallow breaths—a body racing to catch up with time.

Kreng jai (Thai)

Reluctance to trouble others

A Thai university student struggles with an assignment but chooses not to ask for an extension. He avoids eye contact, speaks softly, and smiles politely, reflecting his inner hesitation.

This is Kreng jai (เกรงใจ), a Thai emotion grounded in social harmony and central to Thai etiquette and social balance (Mulder, 1996).". It is the internal conflict between needing something and not wanting to cause inconvenience to others. Signs include subtle physical cues: lowered eyes, bowed head, a quiet tone. It captures a culturally ingrained desire not to be a burden—even at personal cost.

Vergüenza ajena (Spanish)

Second-hand shame

Miguel watches a talent show contestant miss every note. The audience giggles uncomfortably, but Miguel covers his face, peeking through his fingers. He can’t bear to watch—but can’t look away.

Vergüenza ajena is the Spanish term for feeling deep embarrassment on behalf of someone else. It’s empathy so intense that the shame becomes your own, especially when the other person doesn’t seem aware of how awkward or cringeworthy the moment is. It triggers physical tension, diverted gazes, grimaces, and protective gestures—like shielding your face as if to save them (and yourself) from further discomfort.

Mudita (Pali/Sanskrit – Indian Buddhism)

Joy for another’s joy

Bodhi feels a warm, genuine happiness as her friend celebrates a promotion. She smiles and cheers, no envy, only delight.

Mudita is one of the four Brahmaviharas in Buddhist thought—a pure form of joy felt in another’s happiness. It’s the opposite of envy, and a cornerstone of compassion. It shows itself in sincere congratulations, open smiles, and a heart that celebrates others without comparison.

Ijirashii (Japanese)

Tender admiration for quiet bravery

Hiroto watches an underdog fight against the odds—small, vulnerable, but determined. As the underdog succeeds, Hiroto feels his chest tighten, eyes glisten, and a deep sense of admiration.

Ijirashii (いじらしい) expresses the warmth and tenderness felt when witnessing someone’s courage or perseverance, especially when they are vulnerable. This emotion blends pride, sympathy, and quiet joy—a celebration of another’s resilience that often moves the observer to tears.

Iktsuarpok (Inuktitut – Inuit culture)

The fidgety wait

Sasha is waiting for a friend to visit. She keeps checking the window, pacing to the door, glancing at the clock, rubbing her hands together. The excitement makes stillness impossible.

Iktsuarpok describes the restless anticipation when waiting for someone to arrive. Originating from Inuit culture, it once meant scanning the horizon for sledges; today it might involve refreshing a tracking page or checking passport and tickets repeatedly before boarding a plane. It is a mix of eagerness, impatience, and hope—embodied in repeated, restless actions.

Ilinx (French, via Roger Caillois)

Ecstatic chaos

Marie feels an urge to spin in circles until she collapses, laughing and dizzy. Or she might kick over a bin or run wildly down a hallway or outside naked into the rain, acts of harmless chaos that deliver a thrill.

Coined by sociologist Roger Caillois (1958) to describe the pleasure of losing control, Ilinx refers to the sensation of disorientation for pleasure—a temporary break from order. It’s the delight found in voluntary chaos: bungee jumping, spinning, or tipping reality on its head. Caillois called it “voluptuous panic”. In body language, it’s uncontained laughter, staggering steps, widened eyes. In spirit, it’s freedom.

Liget (Ilongot – Philippines)

Grief-driven energy

After the death of a loved one, an Ilongot man might feel an explosive mix of sorrow and rage—tense muscles, set jaw, determination. This is liget—a fierce, powerful emotion that channels grief into action, as described by anthropologist Renato Rosaldo in his study of Ilongot society (Rosaldo, 1980). Another example may be the bereaved motivated to change a law or raise money for charity in a deceased family member’s name.

Among the Ilongot of the northern Philippines, liget is both pain and vitality. Historically expressed through ritual acts like headhunting, today it may emerge through communal rites or physical exertion. It is not merely anger—it is emotional energy seeking resolution and transformation.

Malu (Indonesian)

Shame before authority

Irfan is asked to speak before respected elders. He lowers his gaze, speaks hesitantly, and shifts his weight—clearly uncomfortable with the attention.

Malu highlights status consciousness in Indonesian social norms (Geertz, 1959) and reflects a complex social shame or embarrassment, especially when someone feels they might appear foolish or overstep boundaries in a formal or hierarchical setting. It reveals an acute awareness of status, social decorum, and the importance of saving face.

Mehameha (Tahitian)

The eerie in-between

Muhana walks alone at twilight through a forest. The usual sounds of birds and insects are absent. A rustle in the leaves makes them shiver. It feels like something is watching.

Mehameha is a Tahitian emotion linked to eerie, uncanny sensations—often when familiar perceptions are suspended or something feels “off”. It might arise at twilight, in silence, or when witnessing strange phenomena. It is a trembling awareness of the unknown, often linked to spiritual or supernatural beliefs.

Nakhes (Yiddish)

Parental pride

Isaac watches his daughter graduate, clapping and grinning with tears in his eyes. He hugs hfer tightly, full of love and pride.

Nakhes (or naches, nakhas) is a deeply felt joy in the accomplishments of one's children or grandchildren. Central to Jewish cultural values, it speaks of continuity, family pride, and shared celebration. It often bubbles over in affectionate gestures and storytelling.

Nginyiwarrarringu (Pintupi – Australia)

Fear of revenge

Yalti is frozen by a wave of fear. She believes someone may be seeking revenge. Her body stiffens. She cannot move.

Nginyiwarrarringu reflects one of several culturally specific fear responses among the Pintupi people of Western Australia (Bodenhorn, 2001). This specific emotion describes a paralyzing dread when one believes they may be the target of revenge. The freeze response is involuntary, physical, and deeply embedded in cultural understanding of fear and justice.

Pronoia (English/Greek)

The belief that the universe is on your side

Jasper leaves a café after a chance encounter that leads to a job offer. He smiles, walking tall, arms swinging freely. To him, it’s confirmation of what he’s always felt—that the world is quietly working in his favour.

Pronoia, coined by sociologist Fred H. Goldner in 1982, is the psychological inverse of paranoia. Rather than fearing unseen enemies, the pronoid individual believes that forces—cosmic, social, or spiritual—are aligned to help them. Rooted in the Greek pronoia (“forethought” or “providence”), the emotion may be expressed through openness, optimism, gravity-defying behaviour, and a sense of connection with life’s unfolding design.

Peur des espaces (French)

Fear of open places

Jean enters a vast public square and is instantly overwhelmed. His chest tightens, palms sweat, and he searches frantically for an exit. Next time, he chooses a different route entirely—anything to avoid that open populated expanse.

Peur des espaces, or “fear of spaces”, was a recognised emotional condition in 19th-century France, particularly in urban centres like Paris. Documented by psychiatrist Henri Legrand du Saulle, it described a crippling anxiety in open public areas, later labelled agoraphobia by Westphal (1871). The term "agoraphobia" comes from the Greek words agora (meaning "marketplace" or "open space") and phobia (meaning "fear"). Sigmund Freud also discussed related fears, referring to them as "locomotive phobia" or "Reiseangst" (fear of travel), which included anxiety about traveling by train. This emotion triggers avoidance behaviours and acute physiological responses—rapid breathing, clinging to edges, and a desperate need for safety in enclosed or familiar surroundings.

Pique (French/English)

Pride wounded, temper flared

After being passed over for a project she spearheaded, Marta’s expression hardens. Her back stiffens, face flushes, and she abruptly leaves the meeting—perhaps even hinting at resignation.

Pique, from the French piquer (“to prick”), refers to a sharp pang of anger or resentment triggered by wounded pride. It's a flash of emotion that demands action—often impulsive, sometimes theatrical. The physical signs include clenched jaws, rigid limbs, or dramatic exits. Though fleeting, pique speaks loudly of a bruised ego seeking swift defence. Another example might be an offended boy, feeling injustice, who takes his ball and goes home.

Saudade (Portuguese)

Longing with a trace of hope

Ana lights a candle by the window. A song reminds her of her late grandmother—the scent of her perfume, the sound of her voice. Her eyes glisten with memory, and she smiles sadly.

Saudade is one of Portuguese’s most iconic emotional words—a longing for someone or something lost, combined with a bittersweet appreciation of what once was. It may be tinged with nostalgia, mourning, or gentle hope. The body softens, the gaze lingers, and emotions rise slowly like a tide. It is absence, felt fully.

Conclusion

Emotions are not just feelings—they are stories, relationships, and cultural patterns made visible in our bodies and behaviours. These terms from around the world reveal that what we feel often exceeds what English can capture. They give us language for experiences we all recognise but may struggle to name.

Learning these words doesn’t just expand vocabulary—it expands empathy. By recognising the emotional wisdom embedded in other cultures, we become better at understanding ourselves and others.

References

Bodenhorn, B. (2001). Inupiat Eskimo Law: Tradition and Social Change in Northern Alaska. Routledge.

Caillois, R. (1958). Man, Play and Games (trans. M. Barash, 2001). Urbana: University of Illinois Press.

Geertz, H. (1959). The Javanese Family: A Study of Kinship and Socialization. Free Press.

German is Weird. Torschlusspanik – Funny German words. [Online resource].

Hames, J. L., et al. (2012). An urge to jump affirms the urge to live. Journal of Affective Disorders, 136(3), 1114–1120.

Lebra, T. S. (1976). Japanese Patterns of Behavior. University of Hawaii Press.

L’agoraphobie : la peur des espaces ouverts. [Online article].

Millner, A. J., et al. (2015). The high place phenomenon: An urge to jump is associated with intrusive thoughts. Psychiatry Research, 228(1), 843–849.

Morris, D. (2002). Peoplewatching. London: Vintage.

Mulder, N. (1996). Inside Thai Society: Interpretations of Everyday Life. Silkworm Books.

Raghavan, S. (2012). Love and Hurt in Indian Culture. Journal of Asian Studies, 71(2), 389–406.

Rosaldo, R. (1980). Ilongot Headhunting, 1883–1974: A Study in Society and History. Stanford University Press.

Sharma, R. (2003). Indian Psychology: Emotion and Self. Delhi: Motilal Banarsidass.

Wikipedia. Mudita. https://en.wikipedia.org/wiki/Mudita

Jewish English Lexicon. Nakhes. https://jel.jewish-languages.org/words/394

One Mind Dharma. Mudita. https://oneminddharma.com/mudita/

Healthline. List of Emotions. https://www.healthline.com/health/list-of-emotions

Jody Michael. Feelings List. https://www.jodymichael.com/blog/jma-feelings-list/

Learn Religions. Mudita: Sympathetic Joy. https://learnreligions.com/mudita-sympathetic-joy-449704

ProfMara. The Meaning of Saudade. https://profmara.com/meaning-in-portuguese/the-meaning-of-the-portuguese-word-saudade-explained/