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THE KOCH TRIBE AND THEIR CULTURE

The Koch tribe represents Mongoloid racial stock. They speak a language belonging to the Tibeto-Burmese family of languages. Animalism is the core of Koch's religion, locally known as Songsarek (aalek-aachar). The doctrine of animism rests side by side in which Koches are conceived as the social life. They are considered as unsubstantial human images which are indestructible. After death, they become the spirits of both benevolent and malevolent nature.

The Plain Koch, however, practice permanent wet cultivation in the same field, owned by them, every year. They mainly cultivate paddy (summer variety) Such are Mai (Rice), Mokai (Maize), Lāng (Aram), Pata (Jute), Hangogolot(potato), Tangku(tobacco) are their cash-crops every year. They also grow various types of vegetables which also give them to earn ready cash. The Koches of hills are still practicing their traditional calling of shifting cultivation by a primitive slash-and-burn method called Hangai-Haba. In dry summer months, they cut down small trees, bushes and leave them for a few days to Clean and cultivate. Then, they set fire to the dried woody collection. The residual ash serves them as manure to their Hangai fields. Before the start of the monsoon, they loosen their fields using a hoe or digging stick. When monsoon starts, they sprinkle the seeds of different Kharif crops including Māsi-mai, Chānthāi, Hāluthāi, Mokai, Harek, seeds; seeds are also planted by them. They harvest their crops in the winter season.

They also participate in occasional hunting and fishing activities, especially in the agricultural off-season. They also gather different forest products which are either sold or kept for home consumption. Occasional hunting is carried on by various traps (Wak-Jal) of which pit-fall and transfixing traps are common. Bow and arrows are also used in hunting. Fishing by Palau, Polo, Thosa, Jal, by implements.

The Koch is a small trans-border ethnic group of Assam,North Bengal and Meghalaya in India and northern Bangladesh. The group consists of nine matrilineal and strictly exogamous clans, with some of them preserving a hitherto sparsely documented Boro-Garo language called Koch, whereas others have switched to local varieties of Indo-Aryan languages. It is a Scheduled Tribe in Meghalaya, India. Koches want to preserve language and culture and heritage.

The Koch people in this group are those who have preserved their languages, their animistic religions and follow non-Hindu customs and traditions.They are related but distinguished from the empire building Koch  and the Hinduism called Koch in Assam which receives converts from different tribes.

Etymology of Koches [According to Tabaqat-i-Nasiri, western Kamrud (Kamrup) was inhabited by the Koch, Mech & Tharuundefined. According to Yogini Tantra, Koches were called as Kuvacha.According to Fatiyah-i-Ibriah, Cooch behar was inhabited Koch people.]

Culture:

Culture can be defined as all the ways of life including arts, beliefs and institutions of a population that is passed down from generation to generation. Culture has been called "the way of life for an entire society." As such, it includes codes of manners, dress, language, religion, rituals, and arts.

These tribes are also lovers of music and dance. They use various traditional musical instruments like stringed instruments, wind instruments, and self-sounding instruments. Men flaunt turban (Pāgā) with clothes in villages.Whereas three pieces of clothes, a cloth tied around their waist to the knee is called Lufun, another cloth is covered on a middle person from Nek to waist known as Kanbang (Kan=body, bang=cover) and thirdly use as turban which means Dākām pāgā worn by the Koch women. They also love to wear traditional jewelry made of beads and other materials are Lokbok, Parbok, Nākungpar, Nachorpar, Bali, Niggring, Subaru, etc. The Koches are also celebrating different festivals. Bauspuja is one of the significant festivals of these tribes which are generally celebrated in the month of September-October. This festival is celebrated before the harvest of crops as protecting ceremony to their God "Song Wai" and other deities. Rice is the staple food of Koches and most of them are non-vegetarians, also use and make liquor at home from food grains, locally known as Chokot. Their main cultivation crops include rice, ginger, millet, bananas, vegetables, pepper, chili, and cotton.

Groups and Clans

The Koch people consist of nine ethno-linguistic groups:  Kocha/Sumbri/Wanang-Koch,Tintekiya, Harigaya, Margan, Chapra, Satpari, Sankar and Banai. These groups are generally endogamous, with very little intermarriages till recently. Each of these nine groups have matrilineal and strictly exogamous clans called Hasuk=Nikin (for Female) Pwrsi(Male) and Gabi( husband of Wife).The matrilineal rules of the Koch are not as rigid as the Garo and the Khasi peoples.

Clan and Tribe both sound similar, but they have some specific differences between them. The clan is a group of people who have gathered together as a result of kinship or descent relationships. Members of a clan may not really or specifically know about their ancestral history, but the main feature is that they are united around a leader. Tribe, on the other hand is a group of people, who are generally self- sufficient and usually is not integrated with the mainstream culture of a particular nation. Let us look at the terms, clan and tribe, and the differences between them in more detail here.

LAST KNOW AAJENG OF THE SOME CLAN

        NAME OF CLAN                                                 NAME OF AAJENG (PRIEST)

RELIGION

The Koches, like many animistic faiths across the world, believe in a plethora of evil and beneficent Deities called locally as Wai. Offering animal sacrifices, certain "Wai" God / Deities must be appeased for their fury as well as the well-being of all the villagers. The Wai is defined as God or perhaps deities. They may be identified by their namesake as Wai.

The Koches belong to the Indo-Mongoloid branch of the Tibeto-Burmese by their folklores, cultural and linguistically according to more scholars or historians. The Koches have their religion called Songsarek, like A’chik/Mandai or Garo Community. It’s seen to be the same between the Koch, Kochari, Garo, and Rabha because of their geographical and mythological thought.The reality of the Koch tribe’s traditional religious practice can be seen in the ritualistic ceremony program and it’s made as security, custodian of the peoples and society. It may be defined as guardian for their peoples. The Koch tribe is believed in the supreme or almighty God is known as Rishi Wai, under whose bless or supervision the universe is protected. He may command to all deities, spirits, and human beings or creatures. Here is some name of Goddess, Deities, and Spirits such are:-


 * Rishi Wai ( Creator or almighty God)
 * Runtuk Wai ( Wealth )             
 * Goncho Wai (protector of child and forest ),
 * Huchur Wai (protector of Hills and air ),
 * Hudum Wai ( protector of Illness, body pain ),
 * Wai Raja ( Head of the spirits)
 * Salak Batni Wai ( protector of Rain ),
 * Baus Wai (Protector of village ),

Kamakhya Wai (Protector of clans, its oldest clan is Kama of the Koch tribe).

The Koches traditional religion derived its name “Songsarek “which means Song=villages =One, rek=Do/Follow. Its means clear is that follow the origin rule of traditional custom for unity and development in society. “Songsar Noktang penem kai rãt” (Be develop your property with society). The deep respect to their indigenous faith and belief, it's the way of life or living style and practice since ancient period till today. The aforesaid Koch religion is the practice in any accident or event such as new cultivation on hills, harvesting, before taking new rice, yearly, problem in the house, baby birth marriage, and death according to their priest “Aajeng”. The first priest of the Koches is Shri Bantera Koch who was the son of Rãmbudi. He was learned by Mama Bãlã known to him as Bãrgãm.

Rãmbudi/Rwmbudi: She is the mother of the Koch tribe; those who existed from Jãling-Jãsing Hachur. She brought Paddy and Cotton crops for them. “Mai Chãli kai aamai-Dãmbur chãli fut, Kãlãu Chãli kai aamai-Fun chãli Fut” which means Cultivate seeds of rice and cotton on earth) Paddy for life and cotton to live with comfort.

Mama bãlã/Bãrgãm : He is a witness of mother Earth and master of Shri Bantera Koch. He is the only one who has seen Rãmbudi (mother of the Koch community).

Bantera Koch: He is the first high priest messenger and son of the Rãmbudi.

The aforesaid Songsarek priest/Aajeng/Huji’s list are given below:

The following are some examples of Koch society's traditional religious rituals:

Baus/Song Wai ritual: “Baus Wai Tangni”; this is the major ceremony associated with the villagers' safety and prosperity. Animal sacrifices are presented to the numerous deities in accordance with the customs during this event, such animals, birds as tortoise, pigeon, and goat, as well as rice, fruits, and flowers, and so on. Every year, it is worshipped between Octobers -November (Katimas).

Some folk song”

Kati mas ni Baus puja dongto ! rani.a ………

…………aane…..sona…..aane;………………………..

…falgun mas ni dolok polok nampar polongna !.....aane !..

……….........aane….sona……aane………………………,

……..Mai kaiya borokna…….ākui-mani torotna……aane…..aane sona aane,

…………Chak-sasi lakoi mān tangni…tangni ni aamai…!

……………..Chādām chasi tāpna ning aawa……………

…aawa……………………………..

………..Aane …………..sona………………..aane.”

For particular, we must worship this Baus Wai before Falgun mas, which falls in the month of February-March in the English calendar, since the wind will be too strong. Paddy is really good because of the blessing of Baus Wai, our dad, therefore we must do this worship ritual.

Runtuk Wai ceremony: According to social traditions, it is conducted to increase the prosperity of the ancestor's clan, sub-clan, happiness, and peace of the family members by making offerings and sacrifices to the Jogo-Rishi Wai (Mother of the Koch society). The Runtuk Wai guards the wealth, peace, prosperity, and traditional customs of all clans in the Koch tribe. Aamai ‘Runtuk –Rungãm’ of the aboriginal Koch tribe worshiped by Priest (Ajeng/ Shranga) sitting on the scaffold. The place is decorated by varieties types of equipment and then songs are performed with joy with Koch musical instruments during offering Chokot, pigs, hen etc. It’s most popular and it is placed in the corner of a sacred room (Nu-Nuksãr). The same another smaller are placed side by side is known as Basek and somewhere Runtuk and Basek are worshiped. In ancient times stones of its idol as considered Runtuk Wai. Now-a –days it is diverted into bowls or earthen pots. After bathing, purifying Kocha women put on new clothes, and then go to the potter to through a pot for Runtuk and they buy it at once without any bargaining and brought home carrying by kambang basek. During setting up Runtuk the villagers and Shranga are invited by the woman. Eggs or, if not possible, betel nuts are placed on the top of bowls filling with rice, and vermilion drops (at least three ) in the pot are worshiped by Ajeng/ Shranga ( Priest ). To develop wealth and safe in all respect the Koch tribe (women) is worshipped Runtuk on various occasions in consideration of the following aspect. Runtuk has been assigned as a house deity and formed jointly with Laxmi and Parvati. This goddess is an invisible superpower; Runtuk is addressed Haa-maay ≥ aamay ≥ amai.

Mãnchi - 1

Aham -, Tining angban………………………………………………………..

mamatangi husuksani……………………………………………………. ,

mahong wai dãptãraowa……………………………………………………..

sringasang angban………………………………………………………..

tining sombarr ganaimãn……………………………………………………….

san mangal ganaimãn…………………………………………………………

sangkamoti jinãu sani………………………………………………………….

maharisi shibãi shibãi sangba (2)…………………………………………………..

toudaa kuyo man fãiou………………………………………………………..,

bagjakuyo man fãiou………………………………………………………….

I’ban tining shankamoti…………………………………………………………

jinãu sani  kagri kantalãumãn…………………………………………………..

Chunni chuntalãumãn…………………………………………………………..

songtaromãn sontaro songtana,………………………………………………….

lãmtaro lãmtani………………………………………………………………..

angba tining chokot rãshin & Rāsāi laowa………………………………………………….

mayrãshin laoyaa………………………………………………………………

mahabãli laoyaa tingi……………………………………………………………

mahadano laoyaa angba………………………………………………………..

Raojãli taa’man nãngba…………………………………………………………

raojãli taa’tang……………………………………………………………..

nãngãn chainang  nigina,……………………………………………………….

maygana may galaay naang………………………………………………………

nãgouna nãng  chãinang………………………………………………………..

Ahaam : --  .!!!!

Substance:

Today, on this holiday, I am worshiping you with various musical instruments and scarifying like Chokot, cock, betel nut, pigs, etc to recite the ‘mãnchi”.

Hal Jal jinãu…..………………………………………………..…………….

HalJal jinãu…………………………………………………..……………….

Sona rupa nãgou………………………………………….…………………….

Sona taktani nãgou………………………………………………………………

Hatiwai taa’lãi…………………………………..…………………………..

Ghorawai taa’lãi………………………………………………………………

Hal Jal Jinãu……………………………………………………………………

Hal Jal jinãu …………………….………………………………………......

Meanings:

O! Runtuk and Basek do not go out riding on elephants & horses. I have arranged a house of gold and silver for you. Have enough mercy on me.

Mãnchi - 2

a……….h……………a……………..m  -AHWM-,

(IT MAY EQUAL TO OHM OF HINDU MANTRA)

AHWM…………………………………………..

O ! amai Hira Jira-

laocha doncha laota--

ang nãna tiningyãn…………..

Gay doncharãn tãuchi jora

dupãi hãnji bãti jora

laoyaimãn aisaitang ang……………………………

nãna tiningyãn………………………………….

Aham -,      O ! amay Hira Jira…………………………………………………………………………..

tining pring I’nãgãuyi…………………………………………………….

jãksa jondonaban…………………………………………………………………

dãdãi manchana nãng……………………………

tining pringyãn…………………………………………….

Agam, nigam chi’ka,-

bar nampar repairman…………………………..

tan niga nãng tiningyãn…………………………………………………….

O! amai Hirai Jirai bandhar gosa doncha aãngning atam bri, bang dongcha sat Bandar mai murung laonigamãn nãng tiningyãng. Sat sagar tero ju gangay chikayo sim chika ganna kãnchãk lao amai Hirãi Jirãi.

Meanings :

O! my Goddess Hira Jira, I am offering  you, today arranging all rituals things and worship by praying “Safe and protect the family from all kinds of dangers like storms, fire or any incidents  etc and give us peace, harmonies as spring water”

Chaay (Songs) : During the ‘Mãnchi’ music performed with joy with musical instruments as ---

Chãdung chalay ãgin Koch===============

Runtuk rãngãm tanga (2)===========================

U’yãn braka Koch amay Hirãi Jirãi.===============

Makap jonta jãmãi nanang==============

andabayãn rapa 2)===============

mãtãk ningo mairong bhora================

Ubayãn nãnga tuma.======================

Touchi dongcharãn Goy laoya

mairongni piray (2)

Fun chingku, shãrkang,===========================

muldung, fangdo niga aysanai============

. Dupui halai mini halai=========

hutum, huchupmãn –(2)=================================================

seo sãnji chãshi konsãn====================================

chakot charna burkimãn===============================

pãgã tatarai raoya=======================

huji dunga chidungyai – (2)=================

bãmshi tangi-tami==========

ambanga sahamai……………………………

Mãnchi sastaro dunna huji

busuncha laget – (2)====================================

nãtãmtangi ãkui rãji==================

nu-nãngsãr ket ket.===============

goda pãmur tangi ara sangi – (2)

chang braka tiban tongcha===================

bag, tãu hantrangi.===============================

--   xxxxxx --

Paboni festival: - It is to perform annually for happiness, peace and wealthyness for the whole year. In this festival, religious offerings are made to the mother-nature and to the various Wais or Deities (Sprit) as practices in the society.

Ceremony of the Kani Wai: This ceremony is observed on 17th August in every year to seek blessings from the deity called Kani for all round development of the family members and the villagers as a whole.

Nikin Wai ceremony: This ceremony is performed for the well-being of the Clan/sept by offering animal sacrifices to the various deities as per the practices.

Songdagam ceremony: It is performed for the peace of the inhabitants of the village by offerings and sacrifices to the various deities according to the custom.

Goncho Wai: It is the ceremony which is behaves blessed for safeguards to any injury from the weapons and from the wild animals.

Nokwai Ceremony: It is performed for safeguard from the physical illness and to keep speech by offerings and sacrifices to the house’s spirit or Wai following the social practices.

Ceremony of the Kakmansi Wai: This ceremony i healthy living with all family members peacefully by keeping to the deities as practices.

The following are the specific names of the Deities (Spirits) available in the Koch society till now which have significant influences on Koch society:

Ø  Other ceremonies which are observed by the Koches:

ü  Chasang ceremony: It is celebrated for saving the store house crops by offerings

ü  Pidan Mai Sani: It is celebrated in which the first rices of the jhum a offered to the deities.

ü  Amay Sumbri: It is celebrated for in favorite and protection of crops which is the Mother of rice is offered with religious sacrifices and offerings.

ü  Salak Bani ceremony: This religious sacrifice is performed for blessing of the Rain God so that rain falls in the drought areas.

ü  Rasan Kalangni ceremony: When sunshine is required due to excess rain, this kind of religious ceremony is performed.

ü  Hangay Wai Tangni ceremony: For better growth of crops in th of jhum field, this religious ceremony is performed by sacrifices and offerings to the deities.

ü  Basar Pidan ceremony: This religious ceremony is performed when trees, bamboos, cut shrubs are burnt after drying up for blessing of  jhum.

ü  Marikam or Funeral ceremony : It is performed so that the departed soul of the deceased get benefit which enables the soul to rest in peace to the destination.

ü  Amati Sua: It is solemnly observed for a period of three days in month of May-June. During this period cultivation of the land is suspended temporarily as the belief that mother earth is on menstruation at that time and it will bleed if it is tilled.

Ø BIRTH CEREMONY:

This includes the first stage of life as a human being and the first day of the best human life. There is no limit to the happiness of these humble human beings. But the birthright is unholy at first or considered unclean for seven days. It probably means an unknown or an invisible creature. For an animal to be called to human society it is considered to be an unclean animal and several rules have been introduced to purify or sanctify it. Such practices are common in most communities or ethnic groups. After the birth of any Koch’s child, both parents are considered unclean.

Admission to Mailām Nok (kitchen), Māsu Nok (cow farmhouse) is prohibited. The two of them are sitting on the Hatar (courtier) without entering the house. Generally, a child is considered unclean for up to 7 days in the case of a boy and up to 5 days in the case of a girl child. Even though no member of the family enters the house with the newborn child on this day, the mother is forbidden to enter the house outside her own house, but the whole family must be clean. Since this is a public event for a few days, it is a family affair that is barred from entering water tanks or ponds. Public ceremonies or public gossip for any reason while observing uncleanness. The intruder is fined for entering the house. After 5/7 days, the baby's umbilical cord is removed and the entire family home is cleaned with cow dung, tulsi, and holy water. After the umbilical cord is removed, the father of the child should shave his head on the day of complete cleansing of the navel and the newborn should follow the rules of minimizing the loss by applying a little too much. Some observe uncleanliness for 15 to 30 days. The child's umbilical cord is carefully wrapped in a small new cup and placed in a pot. It is believed that if the baby vomits, it is better to open the navel and drink the water. It’s a great way to get acquainted (gain, obtain, and retain) with people you know and love and days of fresh air. It also seems to provide some drop of rice beer(Chokot) on the mouth of the baby and clean baby feet with wine then all the nurses of the villager will drink that pure wine in the name of the baby locally known as Chādām gānni Chokot.

I do not know how many races, castes, religions, and traditional customs or cultures are in the chest of this world. Every community has its own culture, folktales, history, and customs. Traditional Culture introduces the nation and encourages the nation to survive.

When we say “AALEK-AACHAR” does not only mean Policy Rules and cultural dancing, the nation has a past; we have been following the songs of “Mārkam-chai” till today.

It is including clans/ septs and customary laws, such some policy rules are here mentioned:

Everyone’s culture is not inferior to the culture of other communities. But for all the various reasons, needless to say, the community is becoming non-existent due to conversion. Because if you are baptized or taken to another religion, you will not be able to use their own Chikā-Wārāi which is the main hymns of the Koch community and another is traditional dresses, language, or rites/rituals.

Every year a special day of village ceremony is performed in the south of the village. During the entire worship place, the fruits, flowers, and animals offer or sacrificed to god and deities. It may of aim and object of their promises. Altogether, they sing various hymns, songs of joy with musical instruments and then eat. In the evening the ceremony is concluded by wishing happiness and peace to all the families and the village of Priest (AAJENG/SARANGA/HUJI).

Lam Hāuni: When the Koch takes the person to the grave when somebody dies, the “Saranga” (another priest) goes to sweep with the Ma`lām/Handa (sword) on his hand. In the female tribute of the deceased, the basil leaves are sprinkled with water and the rest of the crematorium. The peoples play musical instruments, Hem-mata (big long drum) and sing.

Kreng Nāgāu (small house for deceased): After the completion of the some or cremation work, the people of the village and the family place the souls of the dead in a temporary dead house to remember the soul of the deceased.

Kāmsani (Ascension): After the Kreng Nāgāu, the soul of the dead person is placed in heaven for happiness and peace. The name is paid to God by singing a hymn with a musical instrument.

Mai aro Fun-Kaini (Rice and cotton cultivation): The day before, the Koches planted all the crops. The main crop is rice and cotton cultivation. When the cotton is ripe, everyone in the village goes out together and goes to picks cotton. During that time, they play with each other and sing songs.

KakLuk (War Journey): The Koch was usually liked war practice. In the past, one had to fight to survive. Kristi dance with sword (Malām) shield (Sepi) is performed at different times of the year to preserve the community`s old memory as a character of war and art.

Shāmji  Dance): Shamji is a song sung with great joy at any cremation ceremony, festival, and wedding.  Especially, the mother and the young woman are partners in this dance.  On top of this, many songs of the Koches have disappeared.  In the traditional song in the face of the old woman, society is seen as inconsistent. The   Koches rangchu (art culture) is silently disappearing from the middle of us. I urge students, young men, and women from all walks of life to come forward and save the endangered Koch Rangchu. Instruments in this dance includes Hemmata (Long big drum),Bāmsi (Short flute), Rang (Deep carved Copperplate), chengcholopa (Small carve plate), Kal (long pipe flute),  In addition, dance dresses include Kanbang ,Dodo, Lufun, Kemlet, etc.  The use of musical instruments and ornament in the traditional culture of Koch is fully prevalent even in the present modern age. Various dance songs of war, farming, birth, and marriage, and cremation ceremony are traditionally practiced. In these dances, there are various ballads of joy, sorrow, and separation between loves.

Therefore, the women inherit the maternal (parents) property, and control over it remains with the Mahari of the clan. They do not have a practice of dowry deaths or female infanticide among the tribal population in their community however it’s happening mostly in the non-tribal community of India. Womenfolk here are independent social particularly matrilineal tribes like the Garo, Khasi, and Jayantiya. Women are not allowed to head administrative position of her village but she is allowed to take lead in some ritualistic ceremonies programmed. The Koch’s folktales represent their ancestor history and try to find out how women are represented.

Mārmānchi hymn song: The Koches believes in reincarnation and they wishes to be reborn as a human being after death ( Chālpāk Walfani). On the day of Mārikam ceremony relatives remember the soul of the deceased and sing songs in a sad tune. Some parts of that song are highlighted.

“I'm not sure if I'm going to be able to do that,(Ang kappa kapcha rengbān tangni lāinangto)

But I'm sure I'm will try to do such work for you only;( Naten, ang tangni manna nana gāman)

Yes; I'm going to be able to do this.( Ang manna, egina kam tangni)

Marap Nārā ni Nok Wāi Tadangai de….

Mandai Golai Ni Nok wāng Talāi….

Nok song ni marap betetchana

Rāusana Tokna Lamna….

Towa rengbān- Maka rengbān na`ang hanza

Na`ang ni bongso-hanza towa.

Tāu-Purun Saimin Tajārām, Marapado Gatattaimān Sana.

Kui-Musu Saimān Tajonom -  Marapado Kosto Launa.

Chong - Kuk Saimān bān Tajonom-Tāuchak nana sana”.

Meaning: (old age women do with sadness with crying): You will be born again in an aristocratic or same family. Trees - turn grass will not be born in the forest; will burn in the forest fire. You, don`t go to other house or village and do not able born as other community. You, we have own clan/sept and dynasty, so return to our ancestor family. You will not be able born as chicken-someone will kill and eat you. Should not be born as cow or buffaloes - people will plow. Don`t be born as birds-human will eat everything and remember it also doesn`t be born as insects or creatures- births or others will eat you.

Koch has believed in reincarnation since ancient times. Mārkam dance may have been created to carry its characteristics based on that belief and practice to respectably farewell of decease`s soul. It is a great desire of the people of this nation to have peace of mind after the death of a person. In fulfillment of this desire, the festival of Mārkam is celebrated with various episodes as well as a joyous festival event. The women used to go to the battlefield and help the people who went to the battlefield with food, weapons, and various war materials. Many hero men were killed in the battle. After the war ended, the frozen corpses were brought to the shore of the bill to complete the cremation. The place of cremation is called “Mārgāndi”.

It is said that there was a Masānchi tree near the crematorium. Due to the heat of the flames during the combustion process, the leaves of the trees dry out and fall off. Next time it will become leafless. Decease family went and saw three birds sitting on tree branches of a leafless tree.

The names of these three birds are Gugu (Pigeon) ‘Masalenga’ (kingfisher) and ‘Tentena’ (woodcutter). The three birds saw the people and signaled in their voices by calling far away. Chālpāk saimān punangjāu (Soul is alive, he will return). After hearing the sad voices of the three birds, many people thought that the soul of the dead person has not been reborn yet but the soul will be getting into trouble. Therefore, for proper good deeds, worship should be organized in a joint venture of the society. Summarized with Simplicity:

“When you left me, my heart remembers you.

My heart is broken. I can't hold back my tears.

Today I am offering food for you on the day of your cremation ceremony.

O, people! Let us all say goodbye to the soul of the deceased with love and respect.

How many will cry

No need to cry anymore.

One day, we have to leave.

It looks like a black cloud is coming.

Storm strongly comes out

From rain with air

Everyone is in love and affection to you,

People are crying several times tears for you

You may go peacefully from this world”.

Just as each community has its own heritage culture and religion are changing with time, so has the transformation of the heritage and culture of the Koch-Koch people. The Koches believe that the spirits of the dead are not just human beings in this world. The animal also regenerates as a bird and creatures according to ancient folktales.

Son (Jongsanabeng) =

Aandar mundar Hasong wai

Lam namprangta aang

Chika jhora pan niga saikoi bongcha-aang

Mākār mukchi killing kallang  hepa-ang (2)….,

“O aamai…..o aawa…..narong  biyang pangto..

Ang namprangto ang sungsunga…….

Mai sadangcha……chikā lāngnukcha……

Nana lamai mān……narongna Sungsung mān…..”

Mother (

ü Social Organization:

Kinship System: Kinship is a distinctive element of every society. It plays an important role in the social life of the Koch Community. The tribal societies are also marked by strong kinship systems.

The kinship system in the Koch society is described below:

The Clan/Sept: The most important part of the Kinship system of the Koches is constituted of the clans which are commonly known as Mahari. Mahari means relation or a group of septs. Each clan has several sub-clans or Septs are called Hasuk. It's classified into two ways one for the female "Nikin" and another form for male as "Pārsi". This practice of naming of sub-clans after the name of their dearer natural recourses such trees, birds, animals, rivers, etc. some scholars regard the Koches.

Ø  Family Pattern:

The framework of Koch society, in general, is represented by a basic unit of their social life, a family (NOK) or a household (Noktang), a matrilineal maximal group (Mahari) and unilineal endogamous descent group (Hasuk), and a still larger group of a constellation of clans Sāru-Juku. These organizational units are universally observable among all the Koches.

The smallest kinship group is the nuclear family which is initiated with marriage.

The family of a non-heiress daughter may temporarily stay for a year or two with the parental family until they shift to a separate residence. Each family has a house of its own. The marital possession of the family, as well as its members, constitutes a Noktang. Each region must have a Nokma. The Nokma is the managing head of the A`king land. Nokmaship always goes to the husband. Old Nokma the father-in-law is succeeded by the son-in-law of the daughter. The daughter has to remain in her parental house with her husband and children.

Marriage: Marriage is strictly exogamous among the Koches and husband and wife must belong to different septs and motherhoods. The children invariably belong to the mother`s sept. In the matrilineal Koch society, according to traditional practice, marriages have to be celebrated per their recognized customs and rules. The marriage customs and laws of the Koches are based on matrilineal principles in which descent is always traced from the mother`s side. Children born of a couple are known after the mother`s sept or her Hasuk.

In Koch society, marriage establishes a perpetuating relation and a customary contract between the respective Hasuk of the principal male and female of a household. The son-in-law for the inheritress daughter is to be ideally chosen from any of the other septs Hasuk.

According to the traditional custom, marriage is strictly prohibited within the same Hasuk (Nikin or Pārsi). The bride and the bridegroom must belong to different Hasuk. If marriage takes place within the same Hasuk, such marriage is looked down on by the society and is termed as Aalok Tanni or neglected as Halu-Mandai which means marrying one`s mother. It is regarded as a social offense.

In the traditional Koch society, Polygamy was prevalent. Both men and women could marry a second wife/husband as he wanted after the death of his wife/husband. He could marry his wife`s sisters from the same parents. In such a case he had to marry the elder one first, then the younger one. In the Koch society, there is no system of dowry or paying bride or bridegroom price. No money is paid as the bride price or the bridegrooms; there is no hard and fast custom to give presents or gifts. However, those who can afford may give something to their sons/daughters as gifts. Such gifts may include a sword, shield and spear, and perhaps cows or bulls. The girl whom the widower is going to marry should preferably be the younger sister of his first wife. Normally the Mahari has decided to provide a new partner to the widowed person.

Divorce (Jāk Bakaini):  Divorce is permitted in Koch society to both men and women. According to Koch traditional rules, one can seek divorce on the following grounds –

ü  If there is an incident of danger to life and security of any one of them;

ü  When one of them commits adultery with another man or woman;

ü  If either of them is found to be mentally ill.

ü  If they live separately in different places without having any connection for at least several years;

ü  When a husband or the wife is proved to hermaphrodite;

ü  If either of them is very cruel and may become a cause of harm and mental injury of the other partner;

When both husband and wife justify that they cannot live together. But in case either of them is proved to be guilty of some reason he or she must pay a fine called Dai. The amount of Dai varies from time to time. Mahari: A Hasuk is too big a body to carry out all its functions. Its responsibilities are carried out by a smaller group consisting of closely related kinship within the same Hasuk, called Mahari. The concept of Mahari has two folds expressions namely a considerable unit concerning a member of a household and as a functional unit in respect of that household. Mahari as a constitute unit refers to a body consisting of the closer or matrilineal relationship of both male and female members.

They participate in decision-making along with the consanguineous Mahari in affairs of that particular household. The functional unit of the Mahari relates primarily to a household. It has to consider all problems, rights, and obligations of that household in the society. It plays an effective role in uniting interests. D.N. Majumdar refers to the Mahari as an extended family. Therefore, he prefers to term minimal lineage to trace actual blood relationships. He opined that originally one Hasuk had only one Mahari; since a Hasuk owes its origin to a single ancient mother. Therefore, a Mahari is an organization of households within the same Hasuk whose members trace their blood relationship from a common mother.

ü Property and Inheritances:

The Koch recognizes three types of property –

Heritance properties (It belongs to the Family and Nikin or Mother`s property such are agricultural lands, pasture field, jumping land, etc. All the daughters can enjoy this kind of property. According to Koch's rules of inheritance, all Heritance properties belong to the mother and those can only be inherited by the daughters).

Private (It may parental properties while homestead, dwelling huts, personal dress & ornaments, cooking utensils, furniture, weapons & implements are considered as of the first category)

Communal (It's a plot of land which had been use without any information or permission from Mahari).

The Koch tribe and their culture




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