The marriage by negotiation is generally initiated from the boys side. The boy may give an indication of his choice to his parents. They then call the Mugou (village priest), to examine the auspiciousness of the proposal. The Mugou makes his diagnosis by killing a foul and reading through divination the favourable or unfavourable signs contained there in. The go-between or the Mukhou, as he is known, may be a relative of a boy or some elderly person of his village. He travels to the girls village, meets her parents and tells them about the boys desire. If the parents of the girl agree to their proposal and bride price, the go-between returns to his village to convey the news to the boy's parents. Often he has to pass between the two parties twice or thrice for the marriage. It is not supposed to be auspicious, if it is settled during the very first visit.

The date of marriage is fixed in consultation with girls parents. The time of marriage is calculated by counting the number of knots bound with a piece of cane-string. The number of knots indicates the days which are required to pass before the marriage may be celebrated. The first string of knot brought by the negotiator is of only formal importance. Since the marriage never takes place according to the first plan. The people believe, to do so is to invite a bad omen, so a second piece string has to be brought from the girls house to know the next and final programme. This date is final.

Ceremony

Around the date of marriage, the marriage party comprising the groom, his parents and relatives and some members of the village starts in a procession for the bride's village, where the marriage is to take place. On reaching every hill-top they make a loud shout of 'Ho'. As they arrive at the village entrance, they signal their arrival again by a shout. At this, the people of bride's house accompanied by other villagers, come to receive them. They give a small feast to the guest at the place of the first meeting. After the feast, the members of the groom's party march to the bride's house with their hosts. When they approached the bride's house, their hosts pull out their swords (Doas) as sign of resistance. The grooms party also pretends a similar gesture and there ensure a mock fight ultimately allow the grooms party to enter the house.

A big feast is arranged by the host to the guest. Songs and dances continue till late night. On the following day, grooms party have to play host and arranged a feast for brides people. On this day a mithun is killed.

Later in the day, the elder women of the bride's village dress themselves as men and join the grooms party to joke with them.

On the third day, the girls of the brides village take ceremonial liberty to play a joke with in the groom's party. They prepare a blackish paint and paint the faces of the boys at first opportunity. The boys also return the compliment with equal enthusiasm and black-paint the girl's faces.

On all nights during the marriage party's stay in the village, dances and songs are arranged regularly. At the conclusion of the three-day ceremony, the marriage party returns to their home. The bride does not accompany the groom to his home soon after the marriage. The husband may visit her during this period. At the end of the year, the husband accompanied by the Mukhou goes to bring her home. The parents or relatives of the bride may also come to escort her to her husbands place. The brides people give a feast to them. This will continue for four days. Then they will return, leaving their daughter in her husband's charge. From now the bride assumes full membership of her husband's family. But now the bride may go and stay with her husband before one year.

Marriage by capture

This type of marriage is generally taken by youths when they are not sure about their parents consent to a marriage proposal of their choice or avoid the traditional marriage system. A boy, who may be in love with some girl of his own or other village, elopes with her to his parental village, without giving any notice of the event to her parents. After reaching home, he sacrifices a pig and invites the village community to a feast. The local priest ties a thread of sheep-hair called fokki, around the girls right hand along with the ancestral necklace 'aescheri'. This tying of the thread by the priest gives a stamp of the marriage and a kind of social recognition to the martial relationship. Now bride enters her husband's family as a virtual member. On knowing of the incident and her where about, the parents of the girl come to groom's house. The only thing within their power now is to put forward their demand of the bride price to which they are fully entitled.

Marriage with one's own cross-cousins are quite popular among the Akas. A person can marry his mother's brother's daughter. Similarly a girl can marry her mother's brother's son. Besides, a boy or a girl can also marry his or her mother's sisters daughter or son. Direct parallel cousin marriages with one's father's brother's son or daughter are strictly prohibited. Polygamy is quite common in Aka society. Levirate is popular in Aka society. A man usually inherits the widow of his elder brother. Another form of marrying one's sister-in-law known as sororate, is also prevalent among the people. A man may marry his wife's sister either in formers life time or after that.

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