[10][11] A 2004 genetic study has found that in the "tribal" and "caste" continuum, the Chutia people occupy an ambiguous position in the middle,[12] along with the Ahoms and the Rajbanshis.

[22] During the colonial period, the Chutia community had the second largest population in Upper Assam (east of Kaliabor).

[6] The Chutia kingdom emerged in early medieval times in eastern Assam on the northern bank of the river Brahmaputra and was one among other ethnic kingdoms—Ahom, Dimasa, Tripura etc.

[25] The kingdom prevailed in the regions around Sadiya, its capital, in northeastern Assam and parts of Arunachal Pradesh.

The kingdom primarily encompassed the present districts of Lakhimpur, Dhemaji, Tinsukia, and Dibrugarh in Assam.

[27][28] At the time of annexation, a section of Chutias were hinduised,[29][30] those that were not were later initiated into the Ekasarana dharma under the Mayamara Satra in the 17th century.

[31] The capital region became a frontier province of the Ahom kingdom under the Sadiya-khowa Gohain, and the nobles were widely dispersed in Upper Assam.

[34] The worship of the tribal goddess Kesai Khaiti, commonly found among other Bodo-Kachari groups[35][36][37][38][39] The worship of the goddess Kechaikhaiti was officiated by the priestly section that came to be today identified as the Deori people; and other Bodo-Kachari peoples had their respective priests who too were called Deori.

[42][43] The term Asura is used to refers to the Non-Aryans and their otherness in forms of custom, including marriage, and property.

[46] A section of Chutias were hinduised at an early period,[29][30] those that were not were later initiated into the Ekasarana dharma under the Mayamara Satra in the 17th century by Aniruddhadev.

Household duties are discharged by the family members with mutual understanding and co-operation, on a rotatory basis.

[66][67] In the ancient times, royal men wore jewelry items like Longkeru (Earrings), Mota Moni (necklace) as well as golden footwear (Paduka).

[68] Some components of the male attire include: There were several types of Chutia headgears or paguris in the past as per the style of tying the knots.

In the past, a white Tangali was worn by warriors in the battlefield which would turn red with blood on their return.

This symbolism later made way for the red Tangali which is worn by young boys when they perform Bihu Huchori.

[68] A married women usually wears a mekhela, kokal-bandha (waist wrapper) as well as Gathigi (headgear) and a Chador to cover their head.

The Riha of women is worn only on special occasions like Bihu, marriage ceremonies, temple visits, rituals, etc.

Apart from the primary Dabua-bosa design, the Mekhela also consists of Buta-bosa and Phul-bosa at the lower end, which generally uses white and black threads.

On the other end of the Hasoti, a pocket clasp knife called Dabua Katari is tied.

[85] During the Ahom rule, Jaapi-hajiya Khel (guild for making Jaapis) was monopolised by Chutias, which indicate that they were experts in weaving Japis.

Some of the rituals include Sabahs like Holita loguwa, Aai, Panitula Borsabah, Dangoria, Borsarakia, Khuti, Jal Devota, Jal kuwari, Apeswari, Kalika; Hewa/Pujas like Deo-kuber, Suvasani, Moh jokh Raati Hewa, Haun puja, and other rituals like Bhekulir Biya, Na-khuwa, Nangol dhua, Bhoral pitha dia, Nangol pitha dia.

It is also known as Deo-kuber Holita loguwa hokam as earthen lamps are lighted in the name of the god of wealth Kuber as well as Kundi.

The other Bodo origin tribes like Boros, Koch and Rabhas also celebrate a similar festival which they call as Kuber Brai.

After the Deori completes his prayers and rituals, the duck is prepared into a dish and distributed among the people as offerings from God.

Then, an offering of chuje or payakh is made along with four pairs of betel leaf and areca nuts, Banana Khar and vegetable curry.

After that, the family brings in the offerings which include rice-powder (pitha-guri), unpasteurised milk (ewa gakhir) and bananas.

Then, at the front of the women, a sieve (Saloni/Dala) is placed on top of which the offerings are arranged on a banana leaf (agoli kolpat) and a white cloth.

In the ritual, first, the priest prays to the goddess Suvasani for the welfare of the family/village and then distributes prasad along with holy water to the people for purifying their souls.

This ritual is also found among the Tengaponia clan of the Deoris and call the deity as Suvasani or Yanyo Midi.

Due to the influence of Neo-Vaishnava faith, a large number of Chutias have either left performing the ritual or have replaced the duck with an ash gourd.