two sons, Ba̠ranzan and A̠kad. When Zampara, their father died A̠kad left his elder brother Ba̠ranzan and stayed near the hills. He did so and became the ancestor of the A̠takat people. That was how the A̠takat tribe got associated with the Ba̠jju. It was because of this close relationship that the Atakat and Ba̠jju people made it a tradition and a religious law never to intermarry. Descendants of Ba̠ranzan Ba̠ranzan had five sons namely: A̠NKWAK was the eldest son of Ba̠ranzan. He had the following children: Ka̠murum, A̠kurdan, Kpunyai, A̠za̠wuru, Ka̠tsiik, Gatun, Byet, Duhuan, A̠tachab, Rika̠wa̠n, Chenchuuk, Rika̠yakwon, Zi̠bvong, Ka̠masa, A̠nkpang, and Byena. TUAN the second son had the following children: Zankirwa, A̠tutyen, Kukwan, Vongkpang, Zat, Furgyam, Sansun, Ka̠mantsok, Dinyring, A̠mankwo, Kpong, Zantun, Dichu'a̠don. A̠KA̠DON the third child had the following children: Tsoriyang, Wadon, Rebvok, A̠bvong, Chiyua. KANSHUWA the fourth child had the following children: Jei, Dihwugwai, Zagwom, Ta̠bak, Baihom, Bairuap, Zambyin. IDUANG the fifth and last born of Ba̠ranzan had the following children: Zuturung, Zunkwa, Zansak, Dibyii, A̠bvo. However, some stubborn Ba̠jju and A̠takat people intermarried, and this caused the widespread death of 1970, Gaiya (2013). The Gado of Ba̠jju, along with his people, met with the Gado of A̠takat, along with his people, to discuss the crisis of frequent deaths of people of both tribes as a result of the intermarriages. They reached a decision to abolish the law religiously and traditionally so that there would not be any consequence for the intermarriage. That was how the A̠takat and Ba̠jju people began to intermarry freely. The previously mentioned Ba̠ranzan (son of Zampara, and brother of A̠kad) left Hurbuang and cleared a place by a riverside called 'Duccuu Chen'. He settled the Ka̠jju there (Ka̠jju was the initial name of the Ba̠jju). The name 'Ka̠jju' was derived from the name which Ba̠ranzan gave the new settlement, which was 'Ka̠zzu'. Although it is unclear from oral history when the migration occurred, but evidence suggests that the Ba̠jju were in their current location since the early 1800s, Gaiya (2013). Culture Bajju witchcraft and rites There are many rites in Kajju land such as things like rain, farming, harvest, new house, pregnancy, and child-naming. Tyyi Tson (Euthanasia): Tyyi Tson means 'to give hungry rice' (hungry rice was a type of rice which the Bajju thought of as the most sacred and perhaps elite). This practice involved offering an elderly woman poisoned