Dubil Village

Dubil village views

Houses and people in the village, where we lived for 18 months.

The children of Bamiya and Sukuram Champia playing in the shade of a mango tree.
The children of Bamiya and Sukuram Champia playing in the shade of a mango tree.
The Rodowa hamlet of Dubil nestles against a forested hillock with the paddy fields in the valley bottom, in front of the houses.
The Rodowa hamlet of Dubil nestles against a forested hillock with the paddy fields in the valley bottom, in front of the houses.
A typical Ho house in Dubil in the forested area of Saranda.
A typical Ho house in Dubil in the forested area of Saranda.
Dubil. Looking north along the village stream, which flows into the Koina River. Two people are bathing. The Chiria iron ore mines are on the hilltop behind them.
Dubil. Looking north along the village stream, which flows into the Koina River. Two people are bathing. The Chiria iron ore mines are on the hilltop behind them.
A typical Ho house in Latar Toli hamlet of Dubil.
A typical Ho house in Latar Toli hamlet of Dubil.
A typical Ho house in Latar Toli hamlet of Dubil.
A typical Ho house in Latar Toli hamlet of Dubil.
A typical Ho house in Latar Toli hamlet of Dubil.
A typical Ho house in Latar Toli hamlet of Dubil.
A poor landless family in Latar Toli hamlet of Dubil. The young boy chops firewood for the kitchen fire. Behind him are two banana trees.
A poor landless family in Latar Toli hamlet of Dubil. The young boy chops firewood for the kitchen fire. Behind him are two banana trees.
A typical Ho house nestled close to the surrounding forest, probably in the northwestern hamlet of Hende Diri, Dubil.
A typical Ho house nestled close to the surrounding forest, probably in the northwestern hamlet of Hende Diri, Dubil.
A Dubil family guarding its lentil crop beside the stream that flows into the Koina River. Note the importance of the black umbrella to give shade in the heat of summer.
A Dubil family guarding its lentil crop beside the stream that flows into the Koina River. Note the importance of the black umbrella to give shade in the heat of summer.
The house of Ruidas Champia in the Marang Toli of Dubil, our next-door neighbhour.
The house of Ruidas Champia in the Marang Toli of Dubil, our next-door neighbhour.
A view from Marang Toli hill in Dubil, looking south east towards the hills of the Gua Range capped by the iron ore mine of the Tata Steel company.
A view from Marang Toli hill in Dubil, looking south east towards the hills of the Gua Range capped by the iron ore mine of the Tata Steel company.
A panorama of the valley for Dubil looking southeast towards the Gua Range of hills.
A panorama of the valley for Dubil looking southeast towards the Gua Range of hills.
A view taken from Dubil Marang Toli hill, looking south towards Chhotanagra.
A view taken from Dubil Marang Toli hill, looking south towards Chhotanagra.
A view from the Gua hilltop iron ore mine looking east over Gua township to the forests of Saranda in the south of Singhbhum District.
A view from the Gua hilltop iron ore mine looking east over Gua township to the forests of Saranda in the south of Singhbhum District.
Looking south from Marang Toli hill in the centre of Dubil over Latar Toli irrigated rice fields towards Chhotanagra.
Looking south from Marang Toli hill in the centre of Dubil over Latar Toli irrigated rice fields towards Chhotanagra.
A landscape of Dubil Valley looking east towards the Gua range from a hill in Hende Diri.
A landscape of Dubil Valley looking east towards the Gua range from a hill in Hende Diri.
From Dubil's Marang Toli hill, looking southwards over Latar Toli fields towards Chhotanagra. Over the horizon is Tholkobad village and Kiriburu iron ore mines.
From Dubil's Marang Toli hill, looking southwards over Latar Toli fields towards Chhotanagra. Over the horizon is Tholkobad village and Kiriburu iron ore mines.
A panorama looking south towards Chhotanagra. It shows the small stream the flows through Dubil that irrigates their rice paddy fields, before finally joining the Koina River.
A panorama looking south towards Chhotanagra. It shows the small stream the flows through Dubil that irrigates their rice paddy fields, before finally joining the Koina River.
The confluence of the two streams that pass through Dubil, southeast of the village. They flow south towards Chhotanagra, where they join the Koina river.
The confluence of the two streams that pass through Dubil, southeast of the village. They flow south towards Chhotanagra, where they join the Koina river.
A view taken from Dubil's Marang Toli hill, looking south over the dancing ground ‘susun akhara’, towards the fields of Latar toli.
A view taken from Dubil's Marang Toli hill, looking south over the dancing ground ‘susun akhara’, towards the fields of Latar toli.
Looking eastward from Marang Toli hill, clearly showing the ‘Jaherstan’ or ‘Sarna’, the sacred grove of trees left by the original settlers of Dubil. This is the abode of ‘Desauli’, the village’s divine spirit. It must always be preserved. Here the most important ritual sacrifices are held.
Looking eastward from Marang Toli hill, clearly showing the ‘Jaherstan’ or ‘Sarna’, the sacred grove of trees left by the original settlers of Dubil. This is the abode of ‘Desauli’, the village’s divine spirit. It must always be preserved. Here the most important ritual sacrifices are held.
Looking westwards down from Dubil's Marang Toli hill to the small irrigation stream that finally joins the Koina River. This is Dubil's favourite bathing place. Here is a small spring beside the stream that delivers good drinking water. You can see people collecting water to take back home.
Looking westwards down from Dubil's Marang Toli hill to the small irrigation stream that finally joins the Koina River. This is Dubil's favourite bathing place. Here is a small spring beside the stream that delivers good drinking water. You can see people collecting water to take back home.
Looking south-westward from beside Dubil’s original founder’s house towards Kudlibad and Tholkobad villages. In the foreground is a ripe crop of ‘bajra’ millet.
Looking south-westward from beside Dubil’s original founder’s house towards Kudlibad and Tholkobad villages. In the foreground is a ripe crop of ‘bajra’ millet.
A group of eight mine workers leaving Dubil village for the one and a half hour climb up Chiria Hill to the Iron Ore Mine, where they work for a weekly wage. They are carrying 'tiffin' tins of their midday meal.
A group of eight mine workers leaving Dubil village for the one and a half hour climb up Chiria Hill to the Iron Ore Mine, where they work for a weekly wage. They are carrying 'tiffin' tins of their midday meal.
A panorama looking south from Dubil's Latar Toli hill towards Chhotanagra. It shows an area of uncultivated grazing land, and beyond that the irrigated rice paddy fields of Latar Toli.
A panorama looking south from Dubil's Latar Toli hill towards Chhotanagra. It shows an area of uncultivated grazing land, and beyond that the irrigated rice paddy fields of Latar Toli.
Looking southwest from Dubil's Marang Toli hill over Munda Toli and irrigated rice fields. It shows how close the reserved virgin forest is.
Looking southwest from Dubil's Marang Toli hill over Munda Toli and irrigated rice fields. It shows how close the reserved virgin forest is.
Looking down from Dubil's Marang Toli hill over Munda Toli, showing a man returning home with his plough cattle. Behind him are the irrigated rice paddy fields that he has been ploughing after the monsoon rains.
Looking down from Dubil's Marang Toli hill over Munda Toli, showing a man returning home with his plough cattle. Behind him are the irrigated rice paddy fields that he has been ploughing after the monsoon rains.
A view over a house in Latar Toli of Dubil, showing the whole family and their haystack of rice straw to feed their cattle. It is raised off the ground so cattle cannot reach it.
A view over a house in Latar Toli of Dubil, showing the whole family and their haystack of rice straw to feed their cattle. It is raised off the ground so cattle cannot reach it.
A view over a house in Munda Toli of Dubil from Marang Toli hill. It shows a portion of the ‘Jaherstan’ or ‘Sarna’ sacred grove and the closeness of the surrounding virgin forest. You can see the graveyard ‘sasan akhara’ of the Munda’s ancestors.
A view over a house in Munda Toli of Dubil from Marang Toli hill. It shows a portion of the ‘Jaherstan’ or ‘Sarna’ sacred grove and the closeness of the surrounding virgin forest. You can see the graveyard ‘sasan akhara’ of the Munda’s ancestors.
Looking over the irrigated rice fields from the ‘sasan akhara’ graveyard of the founding fathers of Dubil village.
Looking over the irrigated rice fields from the ‘sasan akhara’ graveyard of the founding fathers of Dubil village.
Rodowa Toli hamlet of Dubil with an unirrigated field of harvested ‘bagra’ millet in the foreground and a forested hill behind. In the far distance is the Chiria Range of hills.
Rodowa Toli hamlet of Dubil with an unirrigated field of harvested ‘bagra’ millet in the foreground and a forested hill behind. In the far distance is the Chiria Range of hills.

Landscapes Dubil

The countryside around Dubil village.

Murals, wall paintings

A few examples of decorative art.

A mural on the wall of a 'deonwa' house, the shamanic priest. Beneath this is the altar to the spirits that he consults when helping people to solve their inner problems. It depicts a house, the world, with a woman consulting the shaman in the Middle World. Above it the Gods, below the 'Bonga' spirits.
A mural on the wall of a 'deonwa' house, the shamanic priest. Beneath this is the altar to the spirits that he consults when helping people to solve their inner problems. It depicts a house, the world, with a woman consulting the shaman in the Middle World. Above it the Gods, below the 'Bonga' spirits.
A child's drawing of a person on a door. It shows the Ho view of the stomach, the intestines and the faeces. Children are often concerned with their health, due to poor sanitary conditions and diarrhoea.
A child's drawing of a person on a door. It shows the Ho view of the stomach, the intestines and the faeces. Children are often concerned with their health, due to poor sanitary conditions and diarrhoea.
We posted a newspaper cutting on our wall, sent by my in laws. It intrigued the neighbouring children.
We posted a newspaper cutting on our wall, sent by my in laws. It intrigued the neighbouring children.
This is the main graveyard of the Chauli Chapi Champia lineage in Dubil. Notice the large flat gravestones and one small standing stone ‘bid diri’ for the original founding father. It is beside the house of the village headman, the ‘Munda’, in the shade of a magnificent tamarind tree, (Tamarindus indica).
This is the main graveyard of the Chauli Chapi Champia lineage in Dubil. Notice the large flat gravestones and one small standing stone ‘bid diri’ for the original founding father. It is beside the house of the village headman, the ‘Munda’, in the shade of a magnificent tamarind tree, (Tamarindus indica).
A sacrificial goat being formally presented after the laying of the gravestone for Rupa Champia Diuri in the Chauli Chapi Champia graveyard. He was the village priest and a descendant of the founding father of the village.
A sacrificial goat being formally presented after the laying of the gravestone for Rupa Champia Diuri in the Chauli Chapi Champia graveyard. He was the village priest and a descendant of the founding father of the village.
Kointa, the widow of deceased Diuri Rupa Champia and her daughter Besangi, weeping as the gravestone 'sasan diri' is finally adjusted on four stones. Beneath it, one of the family’s rice cooking pots contains the ashes of Rupa Diuri. He was venerated as a wise and knowledgeable priest.
Kointa, the widow of deceased Diuri Rupa Champia and her daughter Besangi, weeping as the gravestone 'sasan diri' is finally adjusted on four stones. Beneath it, one of the family’s rice cooking pots contains the ashes of Rupa Diuri. He was venerated as a wise and knowledgeable priest.
The final placing of the gravestone, 'sasan diri', brought from the forest, of the recently deceased ‘diuri’ or priest of Dubil village, in the graveyard close to his house. He was a much admired direct descendant of the original founder of the village.
The final placing of the gravestone, 'sasan diri', brought from the forest, of the recently deceased ‘diuri’ or priest of Dubil village, in the graveyard close to his house. He was a much admired direct descendant of the original founder of the village.
The huge gravestone being brought towards the ‘sasan akhara’ graveyard of the Chauli Chapi branch of the Champia clan. It is the gravestone of Rupa Champia, who was the ‘diuri’, village priest of Dubil. The size of the stone is because he died at an old age and was a leading village elder. He was venerated as a wise and knowledgeable person in the Ho religion.
The huge gravestone being brought towards the ‘sasan akhara’ graveyard of the Chauli Chapi branch of the Champia clan. It is the gravestone of Rupa Champia, who was the ‘diuri’, village priest of Dubil. The size of the stone is because he died at an old age and was a leading village elder. He was venerated as a wise and knowledgeable person in the Ho religion.
The huge gravestone being brought towards the ‘sasan akhara’ graveyard of the Chauli Chapi branch of the Champia clan. It is the gravestone of Rupa Champia, who was the ‘diuri’, village priest of Dubil. The size of the stone is because he died at an old age and was a leading elder of the village.
The huge gravestone being brought towards the ‘sasan akhara’ graveyard of the Chauli Chapi branch of the Champia clan. It is the gravestone of Rupa Champia, who was the ‘diuri’, village priest of Dubil. The size of the stone is because he died at an old age and was a leading elder of the village.
The gravestones of the Huring Champia clan under the shade of a grove of mango trees, ‘uli daru’ planted by Chumbru Champia, grandfather of Bamiya Champia, the present ‘Manki’ of Saranda Pir. He was one of the original founders of Dubil.
The gravestones of the Huring Champia clan under the shade of a grove of mango trees, ‘uli daru’ planted by Chumbru Champia, grandfather of Bamiya Champia, the present ‘Manki’ of Saranda Pir. He was one of the original founders of Dubil.

Sasan akhara, graveyards

Every subclan, ‘kili‘, has its own graveyard, ‘sasan akhara‘, close to their hamlet. Each grave is marked by a flat stone. Its size reflects the person’s importance. His/her spirit, or shadow, ‘umbul‘, now lives in the sacred rice cooking pot, the ‘miyad mandi chatu‘ in an inner room, ‘ading‘, of the house. The graveyards of now deserted village are scattered across the forests. They represent the history of the Ho’s once shifting cultivation lifestyle; now long past. Very important ancestors have standing stones, ‘bid diri‘, beside the entrance path to the village. These graveyards are  historically very significant.

Flora and fauna

The richness of the plants and wildlife in this densely forested region of Saranda, in the foothills of the Chhotanagpur plateau, is remarkable, in particular early morning dew on the spiders’ webs.

Flowers on a teak tree, (Tectona grandis). They are indigenous. It is a highly commercial timber, strong and hard. The forest department is eager to fell large areas of mixed forest and plant monocultural teak, destroying a diverse biosphere.
Flowers on a teak tree, (Tectona grandis). They are indigenous. It is a highly commercial timber, strong and hard. The forest department is eager to fell large areas of mixed forest and plant monocultural teak, destroying a diverse biosphere.
The roots of a bayan tree, Ficus Benghalensis, eroded of soil; endangering a notable indigenous forest tree of the region.
The roots of a bayan tree, Ficus Benghalensis, eroded of soil; endangering a notable indigenous forest tree of the region.
Our neighbour’s children looking at a dead venomous krait snake. Mongol Champia killed it in the rafters of our house. He stands proudly, with his bow and arrow that he used to kill it in the courtyard of our house.
Our neighbour’s children looking at a dead venomous krait snake. Mongol Champia killed it in the rafters of our house. He stands proudly, with his bow and arrow that he used to kill it in the courtyard of our house.
The roots of a banyan tree, Ficus Benghalensis, that have grown around the trunk of a Sal tree, Shorea Robusta, and killed it. Such is the nature of this symbol of national and religious identity that makes such a beautiful design.
The roots of a banyan tree, Ficus Benghalensis, that have grown around the trunk of a Sal tree, Shorea Robusta, and killed it. Such is the nature of this symbol of national and religious identity that makes such a beautiful design.
The roots of a banyan tree, Ficus Benghalensis, growing beside a small tree. The soil has been eroded away, endangering its future.
The roots of a banyan tree, Ficus Benghalensis, growing beside a small tree. The soil has been eroded away, endangering its future.
The spiders that make webs in the shrubbery can be dangerous. It is important to know which ones have a harmful bite. The local tribals all know which spiders to avoid.
The spiders that make webs in the shrubbery can be dangerous. It is important to know which ones have a harmful bite. The local tribals all know which spiders to avoid.
A centipede crawling through the forest litter. They are not considered edible by the Ho and are not dangerous.
A centipede crawling through the forest litter. They are not considered edible by the Ho and are not dangerous.
The large dead krait snake that Mongol Champia killed in the rafters of our house. It could have endangered our lives. In the monsoon rains, when their holes fill with water, they often enter houses and hide in the rafters.
The large dead krait snake that Mongol Champia killed in the rafters of our house. It could have endangered our lives. In the monsoon rains, when their holes fill with water, they often enter houses and hide in the rafters.
A beautiful butterfly on a weedy shrub that they call ‘pagal baiyer’, mad bush. It grows rampantly everywhere and is a useful hedging plant.
A beautiful butterfly on a weedy shrub that they call ‘pagal baiyer’, mad bush. It grows rampantly everywhere and is a useful hedging plant.
The entwined tendrils of the pumpkin creeper. They provide people with both gourds to dry, and use as bottles, and people eat the cucumbers that grow on some varieties and provide a bitter and tasty vegetable.
The entwined tendrils of the pumpkin creeper. They provide people with both gourds to dry, and use as bottles, and people eat the cucumbers that grow on some varieties and provide a bitter and tasty vegetable.
A spider’s web growing on a tree orchid. They are beautiful and grow wild on many of the trees. They do not harm the tree, absorbing moisture through their aerial roots and have long lasting flowers.
A spider’s web growing on a tree orchid. They are beautiful and grow wild on many of the trees. They do not harm the tree, absorbing moisture through their aerial roots and have long lasting flowers.
The flower of a wild jute plant, Corchorus Olitorius. The Ho use the fibres of its stem to make rope. Notice the five tongued leaves of the wild hashish plant, used for smoking in chillum pipes.
The flower of a wild jute plant, Corchorus Olitorius. The Ho use the fibres of its stem to make rope. Notice the five tongued leaves of the wild hashish plant, used for smoking in chillum pipes.
During the monsoons, and in the damp early morning dew, spider’s webs glisten and shine making us aware of the rich insect life in this forested world.
During the monsoons, and in the damp early morning dew, spider’s webs glisten and shine making us aware of the rich insect life in this forested world.
During the monsoons, and in the damp of the early morning, spider’s webs can be huge and glisten in the morning light.
During the monsoons, and in the damp of the early morning, spider’s webs can be huge and glisten in the morning light.
The webs of spiders take on many different a complex designs for catching different insects. They are everywhere. In the monsoons and morning dew they glisten and shine.
The webs of spiders take on many different a complex designs for catching different insects. They are everywhere. In the monsoons and morning dew they glisten and shine.
The webs of spiders in the early morning dew can trace elegant patterns.
The webs of spiders in the early morning dew can trace elegant patterns.
Our wake-up alarm clock. Two cocks shortly after dawn on the roof of our neighbour’s house.
Our wake-up alarm clock. Two cocks shortly after dawn on the roof of our neighbour’s house.
The flower head of a cultivated millet plant draped with spiders' webs.
The flower head of a cultivated millet plant draped with spiders' webs.
An elegant spider's web on the leaves of a pumpkin creeper.
An elegant spider's web on the leaves of a pumpkin creeper.
A magnificent web enlivened with dew drops in the early morning.
A magnificent web enlivened with dew drops in the early morning.
The complex designs of some of the spiders' webs are intriguing.
The complex designs of some of the spiders' webs are intriguing.
Another prize specimen.
Another prize specimen.
Every web has a different design. I wish I knew why. These spiders obviously live in a colony.
Every web has a different design. I wish I knew why. These spiders obviously live in a colony.
Not much dew, but direct sunlight bringing this web to life.
Not much dew, but direct sunlight bringing this web to life.
This spider has clearly lost it sense of perfection.
This spider has clearly lost it sense of perfection.
This spider has a profound sense of regularity.
This spider has a profound sense of regularity.
The rising sun enlivens the webs and the fibrous plants.
The rising sun enlivens the webs and the fibrous plants.
This web is clearly not sticky, relying on insects falling into it lower trap.
This web is clearly not sticky, relying on insects falling into it lower trap.
Pure simplicity.
Pure simplicity.
On the first day of the new primary school in Dubil a father looks on with fascination at his son being educated.
On the first day of the new primary school in Dubil a father looks on with fascination at his son being educated.
The first day of the new school in Dubil . There was no school house, only this derelict mud house with 4 boys and 2 girls and one slate. The master, who soon absconded, is here attempting to teach these children the alphabet.
The first day of the new school in Dubil . There was no school house, only this derelict mud house with 4 boys and 2 girls and one slate. The master, who soon absconded, is here attempting to teach these children the alphabet.
After a few days ten boys attended the school, no girls. They have moved out of the derelict mud hut into the open air. Here the village panchayat accountant looks on. The villagers were eager that the school was a success. There being only three literate men in the village.
After a few days ten boys attended the school, no girls. They have moved out of the derelict mud hut into the open air. Here the village panchayat accountant looks on. The villagers were eager that the school was a success. There being only three literate men in the village.
Children eagerly going to the new school in Dubil. All are without sandals but dressed in their family’s best shorts and shirts.
Children eagerly going to the new school in Dubil. All are without sandals but dressed in their family’s best shorts and shirts.
The school children of Dubil during the first few days of operation. While they chant the sound of letters of the alphabet, one yawns with exhaustion.
The school children of Dubil during the first few days of operation. While they chant the sound of letters of the alphabet, one yawns with exhaustion.
The primary school children of Dubil learning to write the Hindi alphabet in Devanagri script. They only have a single slate, on which one child is successfully writing in the Devanagari script. The Ho speak Mundari, which is not related to Indo-Aryan Hindi. Mundari is an Austro-Asiatic language related to the Khmer language of Cambodia.
The primary school children of Dubil learning to write the Hindi alphabet in Devanagri script. They only have a single slate, on which one child is successfully writing in the Devanagari script. The Ho speak Mundari, which is not related to Indo-Aryan Hindi. Mundari is an Austro-Asiatic language related to the Khmer language of Cambodia.
With huge pleasure and satisfaction one boy shows the new teacher his literacy skills on the only slate that the school has. A moment of profound satisfaction.
With huge pleasure and satisfaction one boy shows the new teacher his literacy skills on the only slate that the school has. A moment of profound satisfaction.
Sukuram and Bhagun Champia, brothers of Bamiya Champia, come to pick up their sons after a morning at the new school that was being held in the open air..
Sukuram and Bhagun Champia, brothers of Bamiya Champia, come to pick up their sons after a morning at the new school that was being held in the open air..
Fascinated children look on as one boy has his writing corrected by the new school master at the new school.
Fascinated children look on as one boy has his writing corrected by the new school master at the new school.
Two boys at the new school in Dubil have their names registered in the daily attendance schedule by the teacher. They look very proud and concerned at this formality, which promises them a literate future.
Two boys at the new school in Dubil have their names registered in the daily attendance schedule by the teacher. They look very proud and concerned at this formality, which promises them a literate future.

Dubil School

A new primary school was set up in Dubil village in 1973 by the Integrated Tribal Development Agency. However it only lasted for six weeks. The non-tribal school master never turned up again. Many villagers were very happy that their children now had the opportunity of literacy and to learn basic arithmetic.

Blacksmiths, Chamars

The blacksmiths of Dubil are not caste Hindus. They are Ho tribals, who are fully integrated into the Ho clan system, called ‘killi‘. The Dubil blacksmiths are all members of the ‘Uindi killi‘. Their mother tongue is Mundari. They live together in a separate hamlet. They intermarry with other Ho ‘killi‘. But, as they are not original settlers in Dubil, few of them own any land or fields. So they depend an annual salary and payment in kind per job. This involves sharpening plough blades and making a variety of metal objects from steel scavenged from the nearby iron ore mines.

Hasaru Uindi is a blacksmith living in the Hende Diri hamlet of Dubil. His clan relatives live by agriculture, but he has inherited his skills from his father Bamiya Uindi, who married Suru Champia, from the clan of the headman of Dubil. The blacksmiths are adivasi Ho tribals. Hasaru is turning the homemade fan that blows air into his glowing charcoal. It contains the point of a digging pole. He will hammer it on his anvil to sharpen it.
Hasaru Uindi is a blacksmith living in the Hende Diri hamlet of Dubil. His clan relatives live by agriculture, but he has inherited his skills from his father Bamiya Uindi, who married Suru Champia, from the clan of the headman of Dubil. The blacksmiths are adivasi Ho tribals. Hasaru is turning the homemade fan that blows air into his glowing charcoal. It contains the point of a digging pole. He will hammer it on his anvil to sharpen it.
Hasaru Uindi, the Ho tribal blacksmith in Dubil, is turning the fan that blows air into his glowing charcoal containing the point of a digging pole. When red hot he will hammer it on his anvil to sharpen it. This is his main source of income – a speciality that the other Ho villagers do not have.
Hasaru Uindi, the Ho tribal blacksmith in Dubil, is turning the fan that blows air into his glowing charcoal containing the point of a digging pole. When red hot he will hammer it on his anvil to sharpen it. This is his main source of income – a speciality that the other Ho villagers do not have.
Hasaru Uindi, the Ho blacksmith in Dubil, is hammering the iron digging pole to sharpen its point. You can see his anvil is a section of railway track taken from the railway line from the Chiria iron ore mines.
Hasaru Uindi, the Ho blacksmith in Dubil, is hammering the iron digging pole to sharpen its point. You can see his anvil is a section of railway track taken from the railway line from the Chiria iron ore mines.
The kiln that has been built of straw and mud over a pile of biscuit-ware pots surrounded with firewood. This will be ignited and allowed to burn for an hour or two to fire the pots.
The kiln that has been built of straw and mud over a pile of biscuit-ware pots surrounded with firewood. This will be ignited and allowed to burn for an hour or two to fire the pots.
A potter, ‘kumar’, in a village near Chaibasa, is mixing clay with water to make it a suitable consistency for turning on his potter’s wheel.
A potter, ‘kumar’, in a village near Chaibasa, is mixing clay with water to make it a suitable consistency for turning on his potter’s wheel.
A potter, ‘kumar’, in a village near Chaibasa, has lit the fire in his kiln, which is full of biscuit-ware pots. He is blowing down a metal tube to get the fire burning. He will then block up the entrance to the kiln and leave the pots to fire.
A potter, ‘kumar’, in a village near Chaibasa, has lit the fire in his kiln, which is full of biscuit-ware pots. He is blowing down a metal tube to get the fire burning. He will then block up the entrance to the kiln and leave the pots to fire.
The potter, ‘kumar’, in the background is covering the stack of freshly turned and dried pots and firewood with straw and finally clay to build an air-proof kiln in which the pots will be fired. In front of the kiln he is mixing earth with water to cover the kiln in clay so it can be slowly fired in a sealed kiln.
The potter, ‘kumar’, in the background is covering the stack of freshly turned and dried pots and firewood with straw and finally clay to build an air-proof kiln in which the pots will be fired. In front of the kiln he is mixing earth with water to cover the kiln in clay so it can be slowly fired in a sealed kiln.
The potter turning a vase on this wheel with great skill.
The potter turning a vase on this wheel with great skill.
The potter turning a vase with great skill and adding the final details to the rim as his wheel spins.
The potter turning a vase with great skill and adding the final details to the rim as his wheel spins.
The courtyard of the potter’s workshop. Note the variety of pots that he makes, from ‘chulas’, cooking hearths in the foreground, to stacks of small cooking pots in the background. In front of his wheel are small ‘lota’ toilet pots.
The courtyard of the potter’s workshop. Note the variety of pots that he makes, from ‘chulas’, cooking hearths in the foreground, to stacks of small cooking pots in the background. In front of his wheel are small ‘lota’ toilet pots.
The potter watching his kiln burning. You can see that air is let in at the bottom in a controlled amount while smoke rises from the top.
The potter watching his kiln burning. You can see that air is let in at the bottom in a controlled amount while smoke rises from the top.

Potters, Kumars

They make the many different fired clay pots that Ho tribals use. They are not tribal ‘adivasis‘, but a Hindu caste.  Most of them know the Ho language, though their mother tongue is a variant of Hindi. They live in their own villages and take and sell their pots in the many local weekly markets in the tribal area.

Go Back