Pochury Naga
The Pochurys are a Naga ethnic group inhabiting the Northeast Indian state of Nagaland. They are native to Meluri District.
History
The Pochury identity is of relatively recent origin. It is a composite ethnic group formed by three Naga communities: Kupo, Kuchu and Khuri. The word Pochury is an acronym formed by the names of three native villages of these people: Sapo, Kuchu and Kwiry. According to the Pochuri legends, these villages fought battles against each other, but united into a single ethnic group after their elders negotiated peace. Besides the three main communities, migrants belonging to the Sangtam and Rengma people have also been absorbed in the Pochury group.An anthropologist has drawn the ethnic lines within some ‘collective’ Naga groups in order to rescue the true ethnic characteristics and linguistic identities of some ethnic group such as Pochury, Puimei, and Zounuo-Keyhonuo. The Pochury was accorded recognition as a distinct ethnic group based on political mobilization which included citing a pioneering ethnographic work in early 1980s 7. In this official report author reported that “term Pochury is an acronym formed by amalgamation of letters derived from three place-names, i.e., Sapo, Kechuri and Khury. The British described the Pochury as the Eastern Sangtam or Eastern Rengma interchangeably. As per this report the Pochury were distributed in twenty-four villages. Unlike most of the Naga ethnic groups the Pochury have some such clans which have pan-ethnic distribution. In the Meluri area the Pochury people had a monopoly over salt water, spinning, wooden work, leather work and stone work”.7
According to ethnic elders, the Pochuris are the earliest inhabitants of the region around Meluri. A local legend states that their ancestors lived in Yikhrii a place near the present-day EAC office, Phor Town. The legend states that they sprang out of the soil the place called Zhiipfiikwi. Another legend states they emerged from the earth near the present-day Akhgwo village.
The British administration classified the three Pochury communities as subgroups of other Naga ethnic groups, describing them as "Eastern Sangtam" or "Eastern Rengma". After independence of India, the Pochurys campaigned to be recognized as a separate ethnic group. The Census of India recognized the Pochury as a separate Scheduled Tribe for the first time in 1991.
The exonyms used by other ethnic groups for the Pochury include:
- Sozomi, used by Chakhru and Kheza Nagas
- Shantary, used by Sangtam Nagas
- Nyushury, used by Rengma Nagas
Historical society
Historically, the Pochurys were dependent on agriculture and animal husbandry. Hunting, forest produce and fishing were the major subsidiary occupations. The Pochurys mainly practised jhum cultivation. Limited terrace cultivation was practised by those living in the basins of Tizu and Chichi rivers. For cattle trading, mithun and other cattle were procured from Burma. The trade was based on barter system, which worked well because the different villages specialized in different areas. By the British period, an iron piece was being used as a currency; two atos could buy a mithun.The staple food of the Pochury was rice. All Pochuries, including children, would drink rice beer in large quantities.
The Pochury society has been monogamous since the advent of Christianity. Earlier, both monogamy and polygamy were permitted, with polygamy limited to the rich men. Men with two wives often had two separate households. Both neolocal and patrilocal residences were common. The traditional dowry included a spade, a basket, a spear, personal clothes and food. The bride price custom was practised in all villages except Meluri, Lephori and Tuphruri; the bride price usually included cattle, such as mithun or buffalo.
The status of women was generally equal to that of men. However, in case of a divorce, the wife was granted only one-fourth of her own property, the rest being kept by the husband. In case the wife was involved in a serious crime such as theft or adultery, she had to relinquish all rights over her property. Adoption was allowed, and the adopted children had same rights as the natural heirs.
Each village was administered by a miizaluo, comprising 6-7 elders from different clans. The senior offices were hereditary to clans, but not families. The village chief came from the Tsuori clan. The office of the first reaper was held by a woman.
Earlier, the newborn children were named after their ancestors by the elder relatives; now, biblical names are common. The traditional amotsikosi ceremony for the newborns also involved shaving of head. The akonakowe ceremony was performed when the child reached the age of five. Adolescence rituals were common, but have been abandoned completely now.
Anale, the traditional Pochury religion, involved spirit worship. The important spirits included the sky-dwelling Mukhu-Mutha and Phierony. The village chief was also the seniormost priest, and performed all the important sacrifices. Sierhutho and Tassiatho, the eldest men from the Ngoru and Nyuwiri clans respectively, also had priest-like roles. The medicine men and sorcerers were also present in the society.
Demographics
The Pochury people speak the Pochury language, which has seven different dialects. The dialects includes Miiluori, Phorii, Yisi, Apoksha, Phongkhungri, Samburi and Kuki. Müluori language is the official language of Pochury people. But Pochury been rich in all aspects have a great language diversity even among its people based on their origin. Pochury language been the official language recognized by Government of Nagaland is known and spoken by its people.The ethnic Pochury people comprises many clans:
Administration
The traditional village councils are now elected by the people. They retain several administrative powers, although their judicial powers have been curtailed by the government. The village councils elect area councils, which are responsible for welfare and development activities, and also settle inter-village disputes. The Village Development Board, with 5-6 members, supervises the execution of development schemes within a village, under the leadership of village council chairman.Economy
Agriculture and animal husbandry continue to the main occupations, but many Pochurys have taken up other jobs. Many farming families are now above the Subsistence level thanks to the modern equipment, scientific techniques, irrigation channels, government subsidies and new crops.Family life
has been an important festival since the conversion to Christianity. "Yeshii" commonly known "YEMSHI" is an annual traditional festival celebrated by all the Pochuri communities. A combination of their different festivals, it is celebrated on 5 October. Other major Pochuri festivals include Nazu.the name Pochury is taken from the acronym "Pochuri" which is made up from Sapo, Küchuri and Khwiri.
At present, besides the above subgroups, Pochury comprises various clans such as; Meluri-Lephori group, Phor-Yisi group, Lüruri group and Akhegwo group. These groups of people are different from each other – linguistically, culturally and traditionally.
Due to the complexity in the nature of the ethnic group, coupled with non-availability of substantial written information about Pochury society, particularly on women related issues, all the writing has to be solely depends on interview with the elders of different groups and personal observation.
Status of women
Though Pochury comprises many groups, generally, the position of the Pochury women are not deemed as equals in the society. Traditionally, however, they share equal responsibilities with men in agricultural activities and domestic works.Women are forbidden from participating in any decision making, war, hunting and fishing. Women are not even supposed to touch the weapons of a man. It was believed that a man would not kill any wild animal if his weapons were touched by a woman.
Among the Phor group of people, if a woman is divorced by her husband due to her adulterous act or thefts, no men from the village will marry her.
Among the Meluri-Lephori group, though women, irrespective of age may be present during wild animal kills or a fish catch sharing, will be ranked at the bottom. While menfolk follow an order from oldest to youngest, where the oldest get the biggest share followed down to the youngest.
After the death of her husband, a widow becomes the head of the family until her male children got married. Though a widow may head the family, she cannot sell her husband's properties without the consultation of her in-laws.
PROPOSAL
'The marriage proposal is normally initiated by the boy's family but it is not rigid. In some cases even the girl's family or relatives can indirectly approach the boy's family. Marriage can only happen after the boy attain maturity and has learnt to shoulder responsibilities during the time spent in the "MORUNG". Arranged marriage was also practice in case of the girl, but in most cases it was the boy who had to choose his bride. He discloses to his parents about his choice first. Then an intermediary or matchmaker, who plays an important role, takes the marriage proposal to the parents and it his responsibility to try and convince them to accept the proposal. Engagement is indicated through exchange of wine, which is again done through the intermediary. Marriage date was usually fixed for the month of February specially 28th February as a part of the Nazhu festival. For second to re-marriage there was no particular season, they were free to marry any time.'''''