The Pochury tribe is a composite Naga community whose identity emerged relatively recently from the integration of three distinct Naga groups: the Kupo, Kuchu, and Khuri.¹ The name "Pochury" itself is an acronym derived from the names of these three ancestral villages: Sapo (Po), Kechuri (chu), and Khury (ry).² According to Pochury legends, these villages, despite once engaging in internecine battles, eventually unified into a single tribe through negotiations facilitated by their elders. In addition to these three primary communities, migrants from the Sangtam and Rengma tribes have also been absorbed into the Pochury group.³
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According to tribal elders, the Pochurys are considered the earliest inhabitants of the region around Meluri. Local legends suggest that their ancestors lived in Yikhrii (Old Phor), a site near the present-day EAC office in Phor Town. Some traditions even claim that they emerged from the earth near the present-day Akhgwo village.⁴
During the British administration, the three Pochury communities were initially categorized as sub-tribes of other Naga groups, often described as "Eastern Sangtam" or "Eastern Rengma." However, after India gained independence, the Pochurys actively campaigned for recognition as a distinct tribe. The Census of India officially recognized the Pochury as a separate Scheduled Tribe for the first time in 1991.⁵
Other Naga tribes have historically used various exonyms for the Pochury people: the Chakhru and Kheza Nagas referred to them as "Sozomi," the Sangtam Nagas as "Shantary," and the Rengma Nagas as **"Nyushury."**⁶
Christianity was introduced to Shatiiza Village in 1947 by Evangelist R. Sarie from the Chakesang community. Modern development gradually reached the Pochury territory: the first modern school opened in Meluri in 1959, and road connectivity to major towns like Kohima and Dimapur was established in 1965, leading to Meluri's development into a town. Electricity arrived in Meluri in 1975.⁷
Historical Society and Traditional Practices
Historically, the Pochury way of life was characterized by several traditional practices:⁸
Agriculture and Animal Husbandry: The Pochurys primarily relied on agriculture and animal husbandry. They practiced jhum cultivation (slash-and-burn agriculture), with limited terrace cultivation in the Tizu and Chichi river basins. For cattle trading, they procured Mithun (a semi-domesticated bovine) and other cattle from Burma, with trade conducted via a barter system.
Currency: During the British period, they utilized iron pieces called "ato" as a form of currency. Notably, two atos could purchase a Mithun, indicating its significant value.
Staple Food: Rice has always been the staple food of the Pochury people, and rice beer was consumed in large quantities by all community members.
Marriage and Family: Pochury society adopted monogamy with the arrival of Christianity. Previously, both monogamy and polygamy were permitted, though polygamy was generally limited to wealthy men, who often maintained separate households for multiple wives. Traditional marriage customs included dowries and bride prices, frequently involving cattle like Mithun or buffalo. The social status of women was generally considered equal to men, but property rights in cases of divorce differed.
Village Administration: Each village was governed by a miizaluo (village council) composed of 6-7 elders from various clans. Certain senior positions within the council were hereditary to specific clans, though not necessarily to particular families. The village chief typically belonged to the Tsuori clan.
Naming and Ceremonies: Traditionally, newborns were named by elder relatives after their ancestors. Today, biblical names are more common. Past traditional ceremonies included amotsikosi (shaving of the head for newborns) and akonakowe (ear piercing at age five), though adolescent rituals have since been abandoned.
Religion: The traditional Pochury religion, known as "Anale," involved spirit worship. Important spirits included Mukhu-Mutha and Phierony. The village chief also served as the senior priest, conducting significant sacrifices. Additionally, medicine men and sorcerers played specific roles in Pochury society.
The Pochury people possess a rich cultural heritage, showcasing a unique blend of traditions and practices that have evolved over time.⁹
Demographics
The Pochury people speak the Pochury language, which encompasses seven distinct dialects: Miiluori, Phorii, Yisi, Apoksha, Phongkhungri, Samburi [Sangtam], and Kuki.¹⁰ Miiluori is sometimes considered a separate language due to its distinctiveness. The Phor-Yisi speakers constitute the majority of the Pochury population.¹¹
The Pochury tribe comprises numerous clans, including:¹²
Tsuori/Kajiri
Nyuthe
Nyusou
Nyuwi
Nguori
Phoji/Poji
Pojar
Katiry
Pfithu
Jurry
Trakha
Thurr
Thupitor
Jorror
Jourii
Pichurii
Leyri
Tsang
Thiiviiry
Joshou (or Joshoury)
Thuer
Yitsiithu
Chugho
Achutsea
Apungho
Chupa
Administration
Today, the traditional village councils are elected by the people. While they retain various administrative powers, their judicial authority has been curtailed by the government. These village councils elect area councils responsible for welfare and development activities, and for settling inter-village disputes. Furthermore, a Village Development Board, consisting of 5-6 members, supervises the execution of development schemes within a village, operating under the leadership of the village council chairman.¹³
Economy
While agriculture and animal husbandry remain the primary occupations, many Pochurys have diversified into other professions. Thanks to modern equipment, scientific techniques, irrigation channels, government subsidies, and the introduction of new crops, many farming families have moved above the subsistence level.¹⁴
Family Life and Social Norms
Christmas has become an important festival for the Pochury since their conversion to Christianity. The annual traditional festival "Yeshii" (in Phorii), commonly known as "YEMSHI," is celebrated by all Pochury communities on October 5th, representing a combination of their different traditional festivals. Another major Pochury festival is Nazu, celebrated for ten days in February.¹⁵ The name Pochury is taken from the acronym "Pochuri," which is made up from Sapo (Po), Küchuri (Chu) and Khwiri (Ri or Ry).¹⁶
Presently, besides the historical sub-tribes/groups, Pochury encompasses various groups such as the Meluri-Lephori group, Phor-Yisi group, Lüruri group, and Akhegwo group. These groups exhibit linguistic, cultural, and traditional differences. Due to the complexity of the tribe and a lack of substantial written information, particularly concerning women's issues, much of the understanding of Pochury society relies on interviews with elders from different groups and personal observation.¹⁷
Status of Women
Generally, the position of Pochury women is not considered equal to men in society, despite the tribe comprising many groups. Traditionally, however, women share equal responsibilities with men in agricultural activities and domestic work.¹⁸
Women are forbidden from participating in decision-making, warfare, hunting, and fishing. They are also not supposed to touch a man's weapons, as it was believed this would prevent the man from successfully hunting wild animals.¹⁹
Among the Phor group, if a woman is divorced by her husband due to adultery or theft, no other man from the village will marry her.²⁰ In the Meluri-Lephori group, while women, regardless of age, may be present during wild animal kills or fish catches, they are ranked at the bottom during distribution. Men follow an order from oldest to youngest, with the oldest receiving the largest share.²¹
After her husband's death, a widow becomes the head of the family until her male children marry. Although she heads the family, she cannot sell her husband's properties without consulting her in-laws.²²
Engagement
The boy's parents typically approach the girl's family through a mediator. However, among affluent families, the boy's father might approach the girl's family directly. In the Yisi group, either the boy's grandparents or the Amüjipa (clan's taster) would formally request the girl's hand in marriage. If the proposal is accepted by the girl and her parents, an exchange of spades, known as Pvimünüyü, takes place between the two families. The Akhegwo group has a custom where, until the proposal is accepted by the girl's parents, they will not offer anything or comply with requests for drinks or light (as proposals are usually made at night). After acceptance, spades are exchanged. The Phor group gifts the girl a bone necklace. In the Lüruri group, instead of a gift to the girl, the girl's family sends one of her younger brothers to the boy's house as an observer until the marriage occurs.²³
Child engagement was also practiced by the Phor-Yisi, Lüruri, and Akhegwo groups, typically restricted to children of close friends. In some cases, engagements were arranged even before birth.²⁴
Marriage
The appropriate age for marriage and marriage rules were influenced by the family's economic status. Wealthy families arranged marriages for their sons at 17 and daughters at 15, while poorer individuals often had to wait until ages 25 and 20, respectively.²⁵
When choosing a bride, a man's family prioritizes a girl's abilities over her beauty. Their primary concerns are her aptitude for domestic and field work, and her speed in spinning and weaving cloth. Among the Lüruri women, it is customary for a woman to have tattoos to find a partner. The skill of making earthen pots is another qualification that attracts suitors. It is believed that the family's wealth and welfare largely depend on the wife's abilities and diligence.²⁶
In the Yisi group, during the negotiation for the final dowry, the relatives of both the girl and the boy feast at their respective homes. Sometimes, the girl's family hosts a thritüteü (drinks party) for the boy's relatives, or even for the entire village. Only after the finalization and payment of the dowry is the girl escorted by the amüjipa (taster) and two friends to her husband's house. This escort is called küghalura. Upon reaching the groom's house, the amüjipa ensures the girl steps into her new home with her right foot, signifying goodwill and fortune. Her two friends stay with her for two days. Afterwards, she prepares a special meal for them before they depart.²⁷
For the Meluri-Lephori group, it is customary for the father to build a new house for his son before marriage. All marriages are customarily performed during the Nazu festival. In contrast, for the Akhegwo, Phor-Yisi, and Lüruri groups, marriages are performed only after the harvest. All marriage ceremonies are conducted at night, usually starting in the evening and sometimes lasting until midnight. On the first night, the newlywed couple is forbidden to sleep together; the bride sleeps with her friends at her new home, while the groom sleeps in the Awiekhu (Morung). In the Yisi group, it is mandatory for the bride to fetch water or brine early on her first morning in her new home after marriage.²⁸
Marriage within the same clan is forbidden. If such a marriage occurs, the couple is either separated, or all the village men must perform a cleansing ritual involving a feast on the outskirts of the village near a water source, where leftover meat or food is forbidden to be brought home.²⁹
On her first morning at her husband's home, the bride, accompanied by her friends, will fetch water from a pond or brine.
Elopement
If a young couple marries through elopement, their marriage can only be legalized by the village authority and the families involved after performing a ritual.
Dowry and Gifts
Dowry was not common among the Meluri-Lephori group. Among the Yisi group, the bride price is very high. Immediately after engagement, five coins (kükhayü), serving as a reservation fee, are paid to the girl's family. A wealthy family also gives ashiphü, which can be a buffalo, a Mithun, or its monetary equivalent, to the girl's family. Another 50 coins, known as pithayü achafü (second dowry), are given to the girl's family before marriage. A final dowry, münüyü, consisting of either an adult pig or five to ten coins, is paid by the boy's parents. All dowries must be cleared before the marriage ceremony.³⁰
It is mandatory for the bride's parents to provide her with seeds, a dao (machete), an axe, pots, baskets, necklaces, armlets, shawls, and other necessary housewares. The Meluri-Lephori group has a tradition of gifting two bundles (dhaks) of firewood from a local tree species called Mütuseü to the girl by her parents during marriage.³¹
A cultivable plot of land, known as Asuohzhuh by the Meluri, Phichü by the Phor-Yisi, or Awayu by the Akhegwo, is lent to the girl upon marriage for cultivation during her lifetime. This plot is returned to her parents after her death. However, among the Meluri-Lephori group, it must be bought back by her brother's grandsons.³²
Divorce
Divorces are handled by the village authority and usually incur a fine. Among the Phor group, if the wife commits adultery, her paramour must pay a fine consisting of the best cultivable land.³³
If a divorced wife or her parents wish for her to remarry, she must be sent back, and a plot of land called Tsikhiyo is given as reparation. A divorced widow has the right to reclaim all goods she brought with her during the marriage, including Asuohzhuh, Phichü, or Awayu. However, Phichü is automatically retained by the husband if the divorce was due to adultery or theft.³⁴
Widows
After her husband's death, a widow becomes the head of the family if her children are unmarried, assuming the responsibilities of a husband. If a widow with a male child wishes to return to her parents or remarry, she receives no share of her late husband's movable properties. Among the Phor, if Ahdzii (a post-death party) is performed by the widow's relatives, they can take the properties. In the Yisi group, if a widow has no child or only a girl child, her husband's relatives and her parents divide the movable properties into two equal shares. However, among the Meluri-Lephori group, a widow receives only one-third of the share. A girl child, unlike her brothers, does not inherit any share after her father's death; she is only given müxükhiya (necessary seeds) for when she marries. All properties passed down by the husband's forefathers remain with the late husband's relatives.³⁵
A widow may head the family but is exempted from accompanying men to various activities like construction or repair work, and thus is exempt from related fines for absence.³⁶
Widow Remarriage
In Pochury society, widows may remarry if they wish, but specific terms and rituals must be followed. In the Phor-Yisi group, a widow or widower can remarry only after two major village festivals have been celebrated since their spouse's demise, typically after one or two years. In the Lüruri group, remarriage is permitted only after the spouse's memorial feast has been held.³⁷
Childbirth
The birth of a child is always a joyous occasion, followed by postnatal gennas (rituals/restrictions). The Phor group has a tradition where both mother and child remain indoors for eight days if it's a boy, and six days if it's a girl. After this restricted period, a naming ceremony is held where the child is named after their forefathers.³⁸
Among the Yisi group, after childbirth, both paternal and maternal parents cook and exchange meals. It is also customary to shave a child within 10-30 days of birth, while the Akhegwo group performs this on the second day. If a child is born at dawn before the cock crows, the child must be shaved on the day of birth. During this ceremony, a feast used to be hosted by the maternal parents, though they themselves were forbidden to partake but could join the ear-piercing ceremony. Meluri-Lephori girls continue to shave their heads until they reach marriageable age, which is determined by clan elders.³⁹
Daughters
While a girl child may not be favored over a boy in this patriarchal society, her birth is not unwelcome. Daughters are valued by both society and family, assisting their mothers in domestic and field work.⁴⁰
During the Nazu festival (celebrated by the Meluri-Lephori group), young girls go to wash at a well or pond. Upon their return, they cook and feast on special food, which boys are forbidden to eat.⁴¹
Once a woman is married and settled, two of her brothers are entrusted with her well-being, providing help and assistance in times of need.⁴²
Inheritance
In Pochury's patriarchal society, all properties are inherited by the male child. Women have no right to inherit property from their fathers that has been passed down through male ancestors. Even if a family has no male child, the entire property is inherited by the man's relatives. However, wealthy parents may gift their daughters with movable and immovable properties that they have personally acquired or earned.⁴³
Death
If a woman dies before her dowry has been fully paid, her mortal remains are claimed by her parents and buried at her family's burial site.⁴⁴
Notes
Hamlet Bareh, Encyclopaedia of North-East India: Nagaland (New Delhi: Mittal Publications, 2001), 201.
Ibid.
Ibid., 201-202.
Rann Singh Mann, Tribes of India: Ongoing Challenges (New Delhi: M.D. Publications Pvt. Ltd., 1996), 407.
"Nagaland - Data highlights: The Scheduled Tribes," Census of India 2001, accessed July 20, 2025,
. Bareh, Encyclopaedia of North-East India, 202.
Ibid., 202-203.
Ibid., 203-206.
Ibid.
Heinz Kloss and Grant D. McConnell, Les langues écrites du monde: relevé du degré et des modes d'utilisation. Inde. Langues non-constitutionnelles. 2, 2 (Quebec: Presses Université Laval, 1989), 1232.
Bareh, Encyclopaedia of North-East India, 202.
Ibid., 203.
Ibid., 210-211.
Ibid., 211.
Ibid., 212.
Ibid., 201.
Ibid., 211-212.
Ibid., 212.
Ibid.
Ibid., 213.
Ibid.
Ibid., 214.
Ibid., 212-213.
Ibid., 212.
Ibid., 213.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid., 213-214.
Ibid., 214.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
