Economy, Agriculture, Labour and Hunting

Buffaloes

As draught animals water buffaloes are stronger than cattle, but more nervous, difficult to train, and costly.

Water buffaloes are the best and most productive plough and draught animals. They are expensive and only large landowners can afford them. They are difficult to train and very nervous animals. They require a great deal of care like daily bathing and scrubbing in a river or a tank.
Water buffaloes are the best and most productive plough and draught animals. They are expensive and only large landowners can afford them. They are difficult to train and very nervous animals. They require a great deal of care like daily bathing and scrubbing in a river or a tank.
A man is carefully washing, rinsing and bathing his pair of water buffaloes to preserve their skin quality. They are only owned by the wealthiest villagers, descendants of the original village settlers, who own the most and the best irrigated paddy fields.
A man is carefully washing, rinsing and bathing his pair of water buffaloes to preserve their skin quality. They are only owned by the wealthiest villagers, descendants of the original village settlers, who own the most and the best irrigated paddy fields.
Water buffaloes clearly love wallowing in the river that passes through Dubil. It keeps their skin supple in the Indian heat. When given a good scrub by their owners, it removes all the ticks and insects.
Water buffaloes clearly love wallowing in the river that passes through Dubil. It keeps their skin supple in the Indian heat. When given a good scrub by their owners, it removes all the ticks and insects.
While the buffaloes have a good wallow in the river, at the same time the cattle are are being grazed by the ‘Gowallas’, the cowherders, on the nearby scrub land.
While the buffaloes have a good wallow in the river, at the same time the cattle are are being grazed by the ‘Gowallas’, the cowherders, on the nearby scrub land.
The Ho are not a caste Hindu society. They do not have specialist carpenters, ‘mistris’. They are proficient at doing their necessary woodwork themselves, like making ploughs and here a harness for their carts.
The Ho are not a caste Hindu society. They do not have specialist carpenters, ‘mistris’. They are proficient at doing their necessary woodwork themselves, like making ploughs and here a harness for their carts.

Carpentry

The Ho usually do their own woodwork and carpentry.

Cattle

are the vital draught animals in the Ho’s agricultural economy. They are mainly used for ploughing their fields. 

Cattle are at the heart of the Ho family economy, providing milk and also dung to manure their fields and mixed with mud to repair their house walls and fill the cracks where ticks, bugs and scorpions live. This old bullock is clearly sick.
Cattle are at the heart of the Ho family economy, providing milk and also dung to manure their fields and mixed with mud to repair their house walls and fill the cracks where ticks, bugs and scorpions live. This old bullock is clearly sick.
This cow with her calf are vital in an agricultural economy, which provides half of people's income. Otherwise they depend on forest produce. Most of the her milk will be drunk by her calf. Only a small amount will be drunk by people. The young calf, if it is a bull, will be castrated and trained as a draught animal.
This cow with her calf are vital in an agricultural economy, which provides half of people's income. Otherwise they depend on forest produce. Most of the her milk will be drunk by her calf. Only a small amount will be drunk by people. The young calf, if it is a bull, will be castrated and trained as a draught animal.
The Ho cattle in this area are a small breed of the standard Indian Brahma cattle. They are carefully herded and grazed either by the family youth or by the ‘gowallas’, cow herders, of the village.
The Ho cattle in this area are a small breed of the standard Indian Brahma cattle. They are carefully herded and grazed either by the family youth or by the ‘gowallas’, cow herders, of the village.
Every day children take the cattle of their close neighbours into the nearby forest to graze.
Every day children take the cattle of their close neighbours into the nearby forest to graze.
The village cattle are also taken to the scrub land around the village to graze. Here a young boy is herding a calf back into the flock so that it does not wander off into the forest.
The village cattle are also taken to the scrub land around the village to graze. Here a young boy is herding a calf back into the flock so that it does not wander off into the forest.
Two young boys are grazing the cattle and goats on some upland fields that have been left fallow.
Two young boys are grazing the cattle and goats on some upland fields that have been left fallow.
A young child has brought her parent’s cattle to join the cattle of other villagers. Later they will all be taken out of the village to graze away from any standing crops, and probably into the surrounding forests.
A young child has brought her parent’s cattle to join the cattle of other villagers. Later they will all be taken out of the village to graze away from any standing crops, and probably into the surrounding forests.
Young men have taken the cattle to wasteland on the outskirts of the village to graze. The ‘gowalla’, cattle herder, on the left, has arrived to look after them for the day. He carries a handy stick for directing the odd wandering cow back into the herd.
Young men have taken the cattle to wasteland on the outskirts of the village to graze. The ‘gowalla’, cattle herder, on the left, has arrived to look after them for the day. He carries a handy stick for directing the odd wandering cow back into the herd.
A group of young boys take it easy, chatter and exchange gossip. They have allowed the cattle roam across the wasteland surrounding the village. They all carry a long stick for controlling their cattle and goats.
A group of young boys take it easy, chatter and exchange gossip. They have allowed the cattle roam across the wasteland surrounding the village. They all carry a long stick for controlling their cattle and goats.
A group of three boys keep warm round a fire in the cold winter morning as their cattle and goats graze in the scrubland on the edge of the forest.
A group of three boys keep warm round a fire in the cold winter morning as their cattle and goats graze in the scrubland on the edge of the forest.
Selai, the son of Sukuram Champia, our neighbour, takes his family’s three plough cattle off to join the neighbourhood flock to graze. Given that it is the rainy monsoon season, he has a rain hat made of large creeper leaves.
Selai, the son of Sukuram Champia, our neighbour, takes his family’s three plough cattle off to join the neighbourhood flock to graze. Given that it is the rainy monsoon season, he has a rain hat made of large creeper leaves.
The village children gather the cattle of their neighbours before taking them to graze in the forest.
The village children gather the cattle of their neighbours before taking them to graze in the forest.
A single ‘gowalla’, cattle herder, and his son, are driving the cattle to the forest for a day’s grazing.
A single ‘gowalla’, cattle herder, and his son, are driving the cattle to the forest for a day’s grazing.
The Dubil cattle herder, 'gowalla', usually a landless villager, tends the cattle on wasteland. His will warn him of the approach of dangerous wild animals, such as boars, monkeys, leopards or even the rare tiger.
The Dubil cattle herder, 'gowalla', usually a landless villager, tends the cattle on wasteland. His will warn him of the approach of dangerous wild animals, such as boars, monkeys, leopards or even the rare tiger.
The village cattle herder, 'gowalla'. usually a landless villager, tends the cattle on surrounding wasteland.
The village cattle herder, 'gowalla'. usually a landless villager, tends the cattle on surrounding wasteland.

Cattle herding

is not only done by the ‘Gowalla’ clansmen in the village, but also by the young boys.  They are taken to nearby scrub land and the forests to graze.

Contract work for Government

One of the few sources of cash income in a largely exchange economy.

Wage labour is an important source of cash income especially for the young and for landless villagers. Here they are excavating carefully measured volumes of earth to build an embankment to raise a new road above the monsoon floods. The government overseer measures the dig depth shading himself from the sun's heat. He is not a Ho tribal.
Wage labour is an important source of cash income especially for the young and for landless villagers. Here they are excavating carefully measured volumes of earth to build an embankment to raise a new road above the monsoon floods. The government overseer measures the dig depth shading himself from the sun's heat. He is not a Ho tribal.
Bisu, Lal and Selai, the sons of Sukuram Champia, catching small fish in a nearby stream and putting them into an empty gourd. Scavenging like this is an important part of their diet.
Bisu, Lal and Selai, the sons of Sukuram Champia, catching small fish in a nearby stream and putting them into an empty gourd. Scavenging like this is an important part of their diet.
A particularly large group of villagers cooperating over searching for fish on a stream. The stream has been dammed, drained and the fish are caught in the mud.
A particularly large group of villagers cooperating over searching for fish on a stream. The stream has been dammed, drained and the fish are caught in the mud.
A group of villagers searching in the mud of a drained river for fish, which will be shared out and taken home for the family dinner. Such scavenging provides a significant part of their diet.
A group of villagers searching in the mud of a drained river for fish, which will be shared out and taken home for the family dinner. Such scavenging provides a significant part of their diet.
A group of villagers, mainly women and children, have dammed a river and are searching for fish in the mud. They will then share out the catch and take it home for dinner.
A group of villagers, mainly women and children, have dammed a river and are searching for fish in the mud. They will then share out the catch and take it home for dinner.
A group of villagers are building a mud dam across an upstream river. They will later build a downstream dam and drain the water out to leave the fish caught in the mud where they can capture them.
A group of villagers are building a mud dam across an upstream river. They will later build a downstream dam and drain the water out to leave the fish caught in the mud where they can capture them.
This man is using a homemade one-person net to catch fish.
This man is using a homemade one-person net to catch fish.
Bhagun Champia using a Chinese net that he has made himself. He is lowering it underwater to catch fish in the river beside his house.
Bhagun Champia using a Chinese net that he has made himself. He is lowering it underwater to catch fish in the river beside his house.
Bhagun Champia with his children sharing out his catch of fish. The Ho are good at sharing out their gains from hunting and gathering.
Bhagun Champia with his children sharing out his catch of fish. The Ho are good at sharing out their gains from hunting and gathering.
A large party of villagers searching in the mud for fish in a dammed stream in Dubil village.
A large party of villagers searching in the mud for fish in a dammed stream in Dubil village.
After building this dam across the river they then let the water out through a net to catch any fish that may flow out as the stream is emptied.
After building this dam across the river they then let the water out through a net to catch any fish that may flow out as the stream is emptied.
Bhagun Champia preparing his Chinese style fishing net to lower it into the stream by his house.
Bhagun Champia preparing his Chinese style fishing net to lower it into the stream by his house.
Gurbari Champia and her brother Mongol with their catch of minnows after damming the stream near their house. They have shared them out into separate bowls for all those who cooperated and helped.
Gurbari Champia and her brother Mongol with their catch of minnows after damming the stream near their house. They have shared them out into separate bowls for all those who cooperated and helped.
Bhagun Champia, his relatives and children wait by the fishing net as the water drains out from the dam which they have built across the stream.
Bhagun Champia, his relatives and children wait by the fishing net as the water drains out from the dam which they have built across the stream.
Gurbari Champia searching for small crabs in holes in the river bank. They will provide a tasty snack.
Gurbari Champia searching for small crabs in holes in the river bank. They will provide a tasty snack.
Bhagun Champia and his son repositioning the fishing net below the dam that they have built across the stream below their house.
Bhagun Champia and his son repositioning the fishing net below the dam that they have built across the stream below their house.
Sukuram Champia making a small fish trap that he will place in the stream beside his house. The Ho are expert craftsmen, especially in matters of hunting and gathering which provides so much of their diet.
Sukuram Champia making a small fish trap that he will place in the stream beside his house. The Ho are expert craftsmen, especially in matters of hunting and gathering which provides so much of their diet.
Bhagun and Gurbari Champia sharing out the catch of small fish that his, and his elder brother’s children, have caught that afternoon. The Ho are very fair and egalitarian, sharing out the results of their cooperative work.
Bhagun and Gurbari Champia sharing out the catch of small fish that his, and his elder brother’s children, have caught that afternoon. The Ho are very fair and egalitarian, sharing out the results of their cooperative work.
Sharing out the catch of small fish that they have caught that afternoon. The Ho are very fair and egalitarian about the results of what they have done together.
Sharing out the catch of small fish that they have caught that afternoon. The Ho are very fair and egalitarian about the results of what they have done together.
Bhagun Champia and his son lowering a Chinese style fishing net into a stream beside their house.
Bhagun Champia and his son lowering a Chinese style fishing net into a stream beside their house.
Chipiri Champia with a bowl full of snails that her mother will cook for the evening meal. In front of her is her father’s younger brother’s catch of fish. The villagers are expert at scavenging all available sources of food.
Chipiri Champia with a bowl full of snails that her mother will cook for the evening meal. In front of her is her father’s younger brother’s catch of fish. The villagers are expert at scavenging all available sources of food.
Sukuram Champia placing his homemade fish traps in the exit of a mud dam that he has built across a stream.
Sukuram Champia placing his homemade fish traps in the exit of a mud dam that he has built across a stream.
Sukuram Champia with the catch of small fish that his trap has caught in the exit of a mud dam that he has built across a stream.
Sukuram Champia with the catch of small fish that his trap has caught in the exit of a mud dam that he has built across a stream.
Bailing out the water from a dammed section of the nearby river in order to catch the fish left in the muddy river bed.
Bailing out the water from a dammed section of the nearby river in order to catch the fish left in the muddy river bed.
A young boy out fishing with a bamboo stem and hooked line. Note that he has already caught one. Roasted over a fire it will make a healthy snack.
A young boy out fishing with a bamboo stem and hooked line. Note that he has already caught one. Roasted over a fire it will make a healthy snack.
Chipiri and all her cousins scrabbling around in the dammed and dried out bed of a stream searching for small fish and snails to enhance their diet for the day.
Chipiri and all her cousins scrabbling around in the dammed and dried out bed of a stream searching for small fish and snails to enhance their diet for the day.
Chipiri Champia poking small holes in a river bank to flush out crabs that she will catch for a meal.
Chipiri Champia poking small holes in a river bank to flush out crabs that she will catch for a meal.
Chipiri Champia searching in the muddy bottom of a dammed stream to catch fish and put them in her tin.
Chipiri Champia searching in the muddy bottom of a dammed stream to catch fish and put them in her tin.
Sukuram, Mongol, Bagun and Chumbru from the Champia clan netting fish in a stream near their houses that are all close to each other.
Sukuram, Mongol, Bagun and Chumbru from the Champia clan netting fish in a stream near their houses that are all close to each other.
A girl from the Champia clan searching through the muddy bed of a dammed stream to find fish.
A girl from the Champia clan searching through the muddy bed of a dammed stream to find fish.
All the women and girls of the four Champia families dredging through the muddy bed of a dammed stream to catch the fish.
All the women and girls of the four Champia families dredging through the muddy bed of a dammed stream to catch the fish.
The women, boys and girls of the four Champia families searching through the muddy bed of a dammed stream to catch the fish and put them in their bowls.
The women, boys and girls of the four Champia families searching through the muddy bed of a dammed stream to catch the fish and put them in their bowls.
Everybody working together to build a mud dam across the village stream in order to drain out the water and catch the fish caught in the mud of the river bed.
Everybody working together to build a mud dam across the village stream in order to drain out the water and catch the fish caught in the mud of the river bed.
The whole Champia family working together to bail out the water from a dammed stream in order to catch the fish. The Ho are skilled at harnessing the produce of nature to improve their meagre diet. This is a skill of people living in the forested areas that has lots of streams.
The whole Champia family working together to bail out the water from a dammed stream in order to catch the fish. The Ho are skilled at harnessing the produce of nature to improve their meagre diet. This is a skill of people living in the forested areas that has lots of streams.
Lal and Bisu Champia, sons of Sukuram Champia, using a bow and arrow to shoot fish in a stream. This requires great skill. The refraction of shooting through water means that you have to shoot just below the fish. The Ho are proud of their hunting skills. Here an older brother is teaching his skill to his younger brother.
Lal and Bisu Champia, sons of Sukuram Champia, using a bow and arrow to shoot fish in a stream. This requires great skill. The refraction of shooting through water means that you have to shoot just below the fish. The Ho are proud of their hunting skills. Here an older brother is teaching his skill to his younger brother.
The whole Champia family taking a break after building a dam across a stream that they have emptied of water in order to catch the fish caught in the muddy stream bed.
The whole Champia family taking a break after building a dam across a stream that they have emptied of water in order to catch the fish caught in the muddy stream bed.
The whole Champia family working together to dam a stream to catch the fish. The Ho are skilled at harvesting the produce of nature to improve their otherwise meagre diet.
The whole Champia family working together to dam a stream to catch the fish. The Ho are skilled at harvesting the produce of nature to improve their otherwise meagre diet.
Girls carrying mud to build a dam across the village stream in order to drain out the water and catch the fish caught in the mud of the river bed.
Girls carrying mud to build a dam across the village stream in order to drain out the water and catch the fish caught in the mud of the river bed.
Chipiri Champia carrying a headload of mud to block the holes between a stone dam that they have built across the stream near their house in order to catch the fish.
Chipiri Champia carrying a headload of mud to block the holes between a stone dam that they have built across the stream near their house in order to catch the fish.
A group of villagers working together to build a dam across a stream in order to drain out the water and catch the fish stuck in the mud of the river bed.
A group of villagers working together to build a dam across a stream in order to drain out the water and catch the fish stuck in the mud of the river bed.
Pelon, Chipiri and Bisu, children of Sukuram and Bamiya Champia, waiting beside the river to start a cooperative fishing expedition, where all their cousins will work together.
Pelon, Chipiri and Bisu, children of Sukuram and Bamiya Champia, waiting beside the river to start a cooperative fishing expedition, where all their cousins will work together.
Menjo, Gurbari and Chipiri Champia bailing the water out of a dammed up section of a river in order to catch the small fish trapped in the mud of the stream bed.
Menjo, Gurbari and Chipiri Champia bailing the water out of a dammed up section of a river in order to catch the small fish trapped in the mud of the stream bed.
A net placed below the exit to a dammed up section of a river. It will catch any fish fish that escape with the water overflow.
A net placed below the exit to a dammed up section of a river. It will catch any fish fish that escape with the water overflow.
A cooperative group of villagers constructing a dam across the village stream in order to drain out the water and catch the fish caught in the mud of the river bed.
A cooperative group of villagers constructing a dam across the village stream in order to drain out the water and catch the fish caught in the mud of the river bed.

Fishing

a major source of protein. Given the three commonly owned streams in Dubil it is also a major cooperative operation.

Gathering forest produce and wild food

provides a major source of food and income.

Sukuram Champia pouring a winnowing fan of husked ‘chironji’ nuts that he has gathered in the forest into a 'poila' measuring bowl. These are a tasty high protein nut that he will sell in the market. They make a high protein biscuits used in military survival biscuits. They are one of the main cash earners for forest-dwellers, who rarely eat them themselves.
Sukuram Champia pouring a winnowing fan of husked ‘chironji’ nuts that he has gathered in the forest into a 'poila' measuring bowl. These are a tasty high protein nut that he will sell in the market. They make a high protein biscuits used in military survival biscuits. They are one of the main cash earners for forest-dwellers, who rarely eat them themselves.
This villager has cut down a ‘sal’ tree (Shorea Robusta). He is working for a wage for a forest contractor. Note the large stack of wood in the background. This timber is resinous and durable and good for use as railway sleepers and furniture making. This area has been clear felled by a commercial contract working for the District Forest Office.
This villager has cut down a ‘sal’ tree (Shorea Robusta). He is working for a wage for a forest contractor. Note the large stack of wood in the background. This timber is resinous and durable and good for use as railway sleepers and furniture making. This area has been clear felled by a commercial contract working for the District Forest Office.
Sukuram Champia is breaking open ‘chironji’ nuts (Buchanania cochinchinensis) by crushing them between two flat stones. These nuts are known as ‘charoli’ among Hindus. They taste like almonds and are sold to dealers at local markets for a good price. They are used in high protein military survival biscuits. Typically the tribals exchange them measure-for-measure of salt in the local markets.
Sukuram Champia is breaking open ‘chironji’ nuts (Buchanania cochinchinensis) by crushing them between two flat stones. These nuts are known as ‘charoli’ among Hindus. They taste like almonds and are sold to dealers at local markets for a good price. They are used in high protein military survival biscuits. Typically the tribals exchange them measure-for-measure of salt in the local markets.
Gurbari Champia, with a friend, is sorting out a collection of wild fruits and nuts that she has collected in the forest. She is sitting just behind her parent’s house.
Gurbari Champia, with a friend, is sorting out a collection of wild fruits and nuts that she has collected in the forest. She is sitting just behind her parent’s house.
A team of Dubil villagers working for the District Forest Office’s commercial timber contractors. They are stacking logs from clear felled ‘sal’ trees (Shorea Robusta). Such wage labour is an important source of cash for these remote forest people.
A team of Dubil villagers working for the District Forest Office’s commercial timber contractors. They are stacking logs from clear felled ‘sal’ trees (Shorea Robusta). Such wage labour is an important source of cash for these remote forest people.
A team of Dubil villagers, working for the District Forest Office’s commercial timber contractors, carrying logs from clear felled ‘sal’ trees (Shorea Robusta). This wage labour is an source of cash for these remote people. Even when carrying heavy weights over rough ground, they are not wearing shoes.
A team of Dubil villagers, working for the District Forest Office’s commercial timber contractors, carrying logs from clear felled ‘sal’ trees (Shorea Robusta). This wage labour is an source of cash for these remote people. Even when carrying heavy weights over rough ground, they are not wearing shoes.
Menjo, the second wife of Bamiya Champia, her daughter Gurbari and step-daughter Pelon, about to head off to the forest with an axe to collect firewood. Notice the sensible head cushions they use to carry their heavy loads on the hilly and rough paths.
Menjo, the second wife of Bamiya Champia, her daughter Gurbari and step-daughter Pelon, about to head off to the forest with an axe to collect firewood. Notice the sensible head cushions they use to carry their heavy loads on the hilly and rough paths.
A Dubil villager selling his collection of ‘chironji’ nuts (Buchanania cochinchinensis) to a trader at the weekly market. Note that it is being sold by weight for cash. The Hindu trader has bought a large pile of nuts that day.
A Dubil villager selling his collection of ‘chironji’ nuts (Buchanania cochinchinensis) to a trader at the weekly market. Note that it is being sold by weight for cash. The Hindu trader has bought a large pile of nuts that day.
Menjo, the second wife of Bamiya Champia, her daughter Gurbari and step-daughter Pelon, going off to the forest with an axe to collect firewood for their cooking fire. This is almost a daily job. Notice that they do not even wear sandals on the hilly and rough paths.
Menjo, the second wife of Bamiya Champia, her daughter Gurbari and step-daughter Pelon, going off to the forest with an axe to collect firewood for their cooking fire. This is almost a daily job. Notice that they do not even wear sandals on the hilly and rough paths.
He has gone to the forest to get a bamboo pole and, like all Ho people in the forest, he carries a bow and arrows in case he meets a wild animal that can provide a meal.
He has gone to the forest to get a bamboo pole and, like all Ho people in the forest, he carries a bow and arrows in case he meets a wild animal that can provide a meal.
Any Ho man going to the forest will always take a bow and arrow in case he comes across any game.
Any Ho man going to the forest will always take a bow and arrow in case he comes across any game.
A man in the forest extracting a bamboo pole, which he will probably use in a house building project.
A man in the forest extracting a bamboo pole, which he will probably use in a house building project.
Three women walking through an area of dense virgin ‘sal’ forest (Shorea Robusta) on a trip to gather forest products.
Three women walking through an area of dense virgin ‘sal’ forest (Shorea Robusta) on a trip to gather forest products.
Two women walking through an area of dense virgin ‘sal’ forest (Shorea Robusta) to gather forest products.
Two women walking through an area of dense virgin ‘sal’ forest (Shorea Robusta) to gather forest products.
Two young women collecting firewood in dense virgin ‘sal’ forest (Shorea Robusta). They are on the path that leads to the Chiria iron ore mines.
Two young women collecting firewood in dense virgin ‘sal’ forest (Shorea Robusta). They are on the path that leads to the Chiria iron ore mines.
Lal, son of Sukuram Champia, has found a rotten log and split it open hoping to find a nice fat grub inside, which will make a tasty snack.
Lal, son of Sukuram Champia, has found a rotten log and split it open hoping to find a nice fat grub inside, which will make a tasty snack.
A mother has found some fruits in the forest and passes them down to put in her daughter's basket.
A mother has found some fruits in the forest and passes them down to put in her daughter's basket.
A mother and daughter returning to the village after a day gathering in the forests. She has a load of firewood. Her daughter carries a headload of scavenged forest fruits.
A mother and daughter returning to the village after a day gathering in the forests. She has a load of firewood. Her daughter carries a headload of scavenged forest fruits.
After a day collecting in the forest, Pelon Champia, wife of Sukuram, has returned with a basket full of 'hairy head' tubers, (hereatn bo). She and four of her sons sit down to peel and slice them for the evening meal. They are using their sickles which they also use to harvest their rice crop.
After a day collecting in the forest, Pelon Champia, wife of Sukuram, has returned with a basket full of 'hairy head' tubers, (hereatn bo). She and four of her sons sit down to peel and slice them for the evening meal. They are using their sickles which they also use to harvest their rice crop.
Bamiya, and Pelon Champia, his mother, patiently removing the stringy roots from the ‘hairy head’ tubers (heratn bo) that she has collected in the forest. They are preparing them for their evening meal. Their reliance on forest produce is an important part of their diet.
Bamiya, and Pelon Champia, his mother, patiently removing the stringy roots from the ‘hairy head’ tubers (heratn bo) that she has collected in the forest. They are preparing them for their evening meal. Their reliance on forest produce is an important part of their diet.
Bisu, son of Sukuram Champia, coming home with a field rat that he has shot with his bow and arrow. It is a good contribution to the family meal, even though he is a young boy. Note that he carries a heavy metal pole for opening it's tunnel nest.
Bisu, son of Sukuram Champia, coming home with a field rat that he has shot with his bow and arrow. It is a good contribution to the family meal, even though he is a young boy. Note that he carries a heavy metal pole for opening it's tunnel nest.
Pelon Champia suckling her son Besera, while slicing up ‘hairy head’ tubers (hereatn bo). She has collected them in the forest for their evening meal. Their reliance on forest produce is an Import part of their diet.
Pelon Champia suckling her son Besera, while slicing up ‘hairy head’ tubers (hereatn bo). She has collected them in the forest for their evening meal. Their reliance on forest produce is an Import part of their diet.
Pelon Champia, with her sons Lal and Basu, washing and peeling ‘hairy head’ tubers (hereatn bo) that she has collected in the forest for their evening meal. Their reliance on forest produce is an Import part of their diet.
Pelon Champia, with her sons Lal and Basu, washing and peeling ‘hairy head’ tubers (hereatn bo) that she has collected in the forest for their evening meal. Their reliance on forest produce is an Import part of their diet.
Two men returning from the forest after grazing their cattle and goats. They are carrying home a headload of palm branches to be woven into sleeping mats and a bundle of useful creeper branches that will be twined into rope. Forest provides a host of useful products.
Two men returning from the forest after grazing their cattle and goats. They are carrying home a headload of palm branches to be woven into sleeping mats and a bundle of useful creeper branches that will be twined into rope. Forest provides a host of useful products.
Menjo Champia and her daughter Chipiri returning home after a day in the forest gathering roots and tubers to supplement their diet. Chipiri is carrying an iron rod used for digging them out of the ground.
Menjo Champia and her daughter Chipiri returning home after a day in the forest gathering roots and tubers to supplement their diet. Chipiri is carrying an iron rod used for digging them out of the ground.
A husband and wife in the deep virgin forest collecting forest produce. Given it is the rainy season they are probably looking for mushrooms.
A husband and wife in the deep virgin forest collecting forest produce. Given it is the rainy season they are probably looking for mushrooms.
A young girl from a landless family is gleaning rice from a field of the village ‘Munda’ headman, whose family was one of the original settlers. Therefore he has more land. Wealthy landowners usually leave scraps of their crops for the poor to scavenge.
A young girl from a landless family is gleaning rice from a field of the village ‘Munda’ headman, whose family was one of the original settlers. Therefore he has more land. Wealthy landowners usually leave scraps of their crops for the poor to scavenge.
These poor people, gleaning this field, are usually from families without draught cattle, or enough members to maintain agriculture, or people who have mortgaged their land and are in debt. Here three people are gleaning the rice field of Dubil's ‘Manki’, paramount headman. His ancestors were original settlers in the village and he has plenty of land.
These poor people, gleaning this field, are usually from families without draught cattle, or enough members to maintain agriculture, or people who have mortgaged their land and are in debt. Here three people are gleaning the rice field of Dubil's ‘Manki’, paramount headman. His ancestors were original settlers in the village and he has plenty of land.
Here a widow is gleaning the rice field of Dubil village’s ‘Manki’, paramount headman. The poor in the village collect leftover crops from the land of rich people who have intentionally left some behind. The poor are usually from families without draught cattle or enough members to maintain agriculture, or people who have mortgaged their land and are in debt.
Here a widow is gleaning the rice field of Dubil village’s ‘Manki’, paramount headman. The poor in the village collect leftover crops from the land of rich people who have intentionally left some behind. The poor are usually from families without draught cattle or enough members to maintain agriculture, or people who have mortgaged their land and are in debt.
A poor widow is gleaning rice in Dubil village’s paramount headman's field. Gleaning is collecting leftover crops from the land of rich families' fields after they have been harvested. The poor are usually from families without draught cattle, or enough members to maintain agriculture, or do not have enough land to live off, or people who have mortgaged their land and are in debt.
A poor widow is gleaning rice in Dubil village’s paramount headman's field. Gleaning is collecting leftover crops from the land of rich families' fields after they have been harvested. The poor are usually from families without draught cattle, or enough members to maintain agriculture, or do not have enough land to live off, or people who have mortgaged their land and are in debt.

Harvest gleaning

Gleaning the harvest is an important source of food for the landless and poor.  They are scavenging leftover crops from wealthy farmers’ fields, after they have been  harvested. It was a legally enforced right of the poor in medieval Europe. Gleaning is still done to provide food for those in need.

Harvesting and Storage

Harvesting and storing food and crops under safe conditions from the climate, theft and natural dangers is important skill.

After the rice has been harvested and winnowed, it has to be stored safely, out of reach of scavenging wildlife. So they make large bundles of twined rice straw rope. The bundle is compressed and tightened. It is then stored on a rack (tantara) in the rear of the house.
After the rice has been harvested and winnowed, it has to be stored safely, out of reach of scavenging wildlife. So they make large bundles of twined rice straw rope. The bundle is compressed and tightened. It is then stored on a rack (tantara) in the rear of the house.
The finished rice storage bundle is finally tightened and compressed. It is then stored safely out of reach of scavenging wildlife on a rack (tantara) in the rear of the house.
The finished rice storage bundle is finally tightened and compressed. It is then stored safely out of reach of scavenging wildlife on a rack (tantara) in the rear of the house.
In the absence of cupboards or metal trunks, useful objects like fishing nets and bamboo tubes are kept under the roof eaves.
In the absence of cupboards or metal trunks, useful objects like fishing nets and bamboo tubes are kept under the roof eaves.
After rice has been harvested, it has to be stored out of reach of scavenging wildlife, like rats. To do this they make large bundles of twined rice straw rope. This is the early stage of building a storage bundle. The rice straw rope is lined with rice straw. Inside that is the winnowed and unhusked rice.
After rice has been harvested, it has to be stored out of reach of scavenging wildlife, like rats. To do this they make large bundles of twined rice straw rope. This is the early stage of building a storage bundle. The rice straw rope is lined with rice straw. Inside that is the winnowed and unhusked rice.
After rice has been harvested, it has to be stored safely out of reach of scavenging wildlife, like rats. This is the last stage of compressing and tightening the bundle, before it is stored in the rear of the house.
After rice has been harvested, it has to be stored safely out of reach of scavenging wildlife, like rats. This is the last stage of compressing and tightening the bundle, before it is stored in the rear of the house.
Chumbru Champia is making a bundle to store lac resin out of reach of rats. When he has a large quantity, he sells it to traders. Lac resin is the secretion of insects that live on the Schleichera Oleosa tree. It is used both as a scented incense fumigant, and for making shellac for lacquering and varnishing wooden joinery. It is collected in the forest, producing a minor income for them. They also use it to fix arrow heads to the shaft.
Chumbru Champia is making a bundle to store lac resin out of reach of rats. When he has a large quantity, he sells it to traders. Lac resin is the secretion of insects that live on the Schleichera Oleosa tree. It is used both as a scented incense fumigant, and for making shellac for lacquering and varnishing wooden joinery. It is collected in the forest, producing a minor income for them. They also use it to fix arrow heads to the shaft.
Pelon and Sukuram Champia are gathering the threshed rice straw from their harvest. It is a useful fodder for their cattle and as a stuffing for pillows and mattresses.
Pelon and Sukuram Champia are gathering the threshed rice straw from their harvest. It is a useful fodder for their cattle and as a stuffing for pillows and mattresses.
Nanika and Selai having fun climbing on the family haystack.
Nanika and Selai having fun climbing on the family haystack.
Lal, the son of Sukuram Champia, is fixing an iron arrow head,into an arrow shaft. It will be glued there with molten lac and bound in place with strips is ‘lumaam’ silk cocoon. The Ho are expert at using indigenous materials. The iron arrow head is made by the village ‘lohar’ blacksmith,
Lal, the son of Sukuram Champia, is fixing an iron arrow head,into an arrow shaft. It will be glued there with molten lac and bound in place with strips is ‘lumaam’ silk cocoon. The Ho are expert at using indigenous materials. The iron arrow head is made by the village ‘lohar’ blacksmith,
Lal, the son of Sukuram Champia, sitting with his brother Basu, is drilling an iron arrow head into its shaft. It will be fixed with molten lac and bound in place with strips is ‘lumaam’ silk cocoons. The Ho are expert using indigenous materials. The iron arrow head is made by the village ‘lohar’ blacksmith.
Lal, the son of Sukuram Champia, sitting with his brother Basu, is drilling an iron arrow head into its shaft. It will be fixed with molten lac and bound in place with strips is ‘lumaam’ silk cocoons. The Ho are expert using indigenous materials. The iron arrow head is made by the village ‘lohar’ blacksmith.
Lal, the son of Sukuram Champia, is fixing an iron arrow head, into its shaft, and fixing it there with molten lac. Later he will bind the joint with strips is ‘lumaam’ silk cocoons. Such a young boy is already an accomplished craftsman and expert at using indigenous materials. It shows how young boys are eager huntsmen whose manhood is based on the symbol of the bow and arrow. It is also the symbol of the tribal political party.
Lal, the son of Sukuram Champia, is fixing an iron arrow head, into its shaft, and fixing it there with molten lac. Later he will bind the joint with strips is ‘lumaam’ silk cocoons. Such a young boy is already an accomplished craftsman and expert at using indigenous materials. It shows how young boys are eager huntsmen whose manhood is based on the symbol of the bow and arrow. It is also the symbol of the tribal political party.
An elderly man is checking out the mounting of his arrowhead. Note how the arrowhead is bound in place with a strip of the wild silk cocoon (lumaam). The flèche is made of a brightly coloured parrot feathers. The bow is made from bamboo. The bowstring is a slender strip of bamboo tied at end end to the bow with a strip of silk cocoon – entirely made from local forest products.
An elderly man is checking out the mounting of his arrowhead. Note how the arrowhead is bound in place with a strip of the wild silk cocoon (lumaam). The flèche is made of a brightly coloured parrot feathers. The bow is made from bamboo. The bowstring is a slender strip of bamboo tied at end end to the bow with a strip of silk cocoon – entirely made from local forest products.
The metal arrowhead is fastened to the arrow shaft with a strip wild silk cocoon, ‘lumaam’. Eveerything is made from locally available forest products.
The metal arrowhead is fastened to the arrow shaft with a strip wild silk cocoon, ‘lumaam’. Eveerything is made from locally available forest products.
Selai Champia, son of Sukuram, setting off hunting with his beginner’s mini bow and arrow. Note that he does not have a more lethal iron arrow head. He is still too young for such a weapon. His arrowheads are clubbed for stunning small birds. Some are just bamboo points for target practice.
Selai Champia, son of Sukuram, setting off hunting with his beginner’s mini bow and arrow. Note that he does not have a more lethal iron arrow head. He is still too young for such a weapon. His arrowheads are clubbed for stunning small birds. Some are just bamboo points for target practice.
Selai and Lal Champia, sons of Sukuram, are setting off hunting with their mini bow and arrow. Note that he does not have a dangerous iron arrow head. He is too young and inexperienced for such a weapon. His arrowheads are clubbed for stunning small birds.
Selai and Lal Champia, sons of Sukuram, are setting off hunting with their mini bow and arrow. Note that he does not have a dangerous iron arrow head. He is too young and inexperienced for such a weapon. His arrowheads are clubbed for stunning small birds.
Bisu and baby Besera Champia, sons of Sukuram, are thinking of setting off hunting with grownup bows and arrows. Selai smiles cynically, thinking that they are being over-ambitious to use such advanced weapons. It shows what avid hunters young boys are.
Bisu and baby Besera Champia, sons of Sukuram, are thinking of setting off hunting with grownup bows and arrows. Selai smiles cynically, thinking that they are being over-ambitious to use such advanced weapons. It shows what avid hunters young boys are.
Selai Champia, son of Sukuram, fixing an arrowhead on its shaft. His elder brother Bisu, in the background, prepares another shaft for him. This shows what avid hunters young Ho boys are.
Selai Champia, son of Sukuram, fixing an arrowhead on its shaft. His elder brother Bisu, in the background, prepares another shaft for him. This shows what avid hunters young Ho boys are.
Sukutam Champia, picking the field rat by its tail, which his son, Bisu, has just shot.
Sukutam Champia, picking the field rat by its tail, which his son, Bisu, has just shot.
Sharing out the meat of a small sambar deer (Rusa Unicolor). It was killed with a bow and arrow while hunting in the forest.
Sharing out the meat of a small sambar deer (Rusa Unicolor). It was killed with a bow and arrow while hunting in the forest.
A man from Dubil in an area of thick bamboo forest, with the equipment needed for hunting – a full quiver of arrows and a bamboo bow. He is shaded from the heat of summer sun and the undergrowth is relatively leafless, making it is easier to spot wildlife.
A man from Dubil in an area of thick bamboo forest, with the equipment needed for hunting – a full quiver of arrows and a bamboo bow. He is shaded from the heat of summer sun and the undergrowth is relatively leafless, making it is easier to spot wildlife.
A stone drop trap set in the forest. It needs some bait placed on the horizontal beam. Disturb it and the stone drops on the prey, most likely to be a small wild rodent.
A stone drop trap set in the forest. It needs some bait placed on the horizontal beam. Disturb it and the stone drops on the prey, most likely to be a small wild rodent.
Selai Champia, son of Sukuram, about to set off hunting with his bow and arrow. Being young he has no iron headed arrows, but only a club arrow for stunning birds.
Selai Champia, son of Sukuram, about to set off hunting with his bow and arrow. Being young he has no iron headed arrows, but only a club arrow for stunning birds.
Chumbru Champia, son of Bamiya Manki, scorching the fur off a young sambar deer (Rusa Unicolor) that a party of his friends have just shot in the forest.
Chumbru Champia, son of Bamiya Manki, scorching the fur off a young sambar deer (Rusa Unicolor) that a party of his friends have just shot in the forest.
Chumbru Champia inspecting his arrows before going to the forests to hunt wild animals.
Chumbru Champia inspecting his arrows before going to the forests to hunt wild animals.
Bisu Champia returning home with a field rat that he has caught using the heavy steel pole to expose its nest burrrow.
Bisu Champia returning home with a field rat that he has caught using the heavy steel pole to expose its nest burrrow.

Hunting

A passion and a major source of meat and protein for these forest dwelling hunter/gatherers.

MARKET DAY IN CHOTANAGRA

The chance to meet friends from surrounding villages and do the weekly buying and selling.

Ho tribals rely on caste Hindus for many products. The ‘Kumhar’ potters make the tiles for their roofs and all their household pots. These large water pots are vital household items, which are also used for brewing 'diyang', rice beer.
Ho tribals rely on caste Hindus for many products. The ‘Kumhar’ potters make the tiles for their roofs and all their household pots. These large water pots are vital household items, which are also used for brewing 'diyang', rice beer.
When buying pots from the itinerant ‘Kumhar’ potters, who come to the weekly market at Chhotanagra, women carefully tap the pot with their knuckles to check that it rings true, and is not cracked, which can often happen when it is being fired or transported.
When buying pots from the itinerant ‘Kumhar’ potters, who come to the weekly market at Chhotanagra, women carefully tap the pot with their knuckles to check that it rings true, and is not cracked, which can often happen when it is being fired or transported.
A woman is buying this pot from the ‘Kumhar’ potters. She is carefully examining it to make sure that it has no cracks or faults. Women rely on expensive pots to maintain a good household. The main rice cooking pot, the ‘miyad mandi chatu’, is where their family’s ancestral spirits live. It is a sacred object that may not be seen by anyone of a different clan. It must be perfect.
A woman is buying this pot from the ‘Kumhar’ potters. She is carefully examining it to make sure that it has no cracks or faults. Women rely on expensive pots to maintain a good household. The main rice cooking pot, the ‘miyad mandi chatu’, is where their family’s ancestral spirits live. It is a sacred object that may not be seen by anyone of a different clan. It must be perfect.
This female household head is carefully examining a new pot to make sure that it has no imperfections. The main rice cooking pot, the ‘miyad mandi chatu’, is the residence of their family’s ancestral spirits. It is a sacred object. It must be perfect.
This female household head is carefully examining a new pot to make sure that it has no imperfections. The main rice cooking pot, the ‘miyad mandi chatu’, is the residence of their family’s ancestral spirits. It is a sacred object. It must be perfect.
This is a small side market of the Chhotanagra weekly market under a mango tree that specialises in selling cooking and water pots.
This is a small side market of the Chhotanagra weekly market under a mango tree that specialises in selling cooking and water pots.
The weekly market is the location for the Ho passion for cock fighting. This is the favourite sport of all Ho men. They train their best cock and imbue it with the spirit of their ancestors. The cock wears a sharp iron spur on one leg that will hopefully stab its opponent to death. Here two cocks are being presented to each other before being put on the ground to fight.
The weekly market is the location for the Ho passion for cock fighting. This is the favourite sport of all Ho men. They train their best cock and imbue it with the spirit of their ancestors. The cock wears a sharp iron spur on one leg that will hopefully stab its opponent to death. Here two cocks are being presented to each other before being put on the ground to fight.
This Ho man of Dubil is training his cock to fight. Other than imbuing it with the spirits of his ancestors, he takes it, without spurs, around the village and presents it to other cocks, which are weaker than his own for a test fight that it can win. So his cock always thinks it is the best fighting cock in the world.
This Ho man of Dubil is training his cock to fight. Other than imbuing it with the spirits of his ancestors, he takes it, without spurs, around the village and presents it to other cocks, which are weaker than his own for a test fight that it can win. So his cock always thinks it is the best fighting cock in the world.
Two cocks fighting on the cock-fighting ground at the weekly market in Chhotanagra while the owner looks on.
Two cocks fighting on the cock-fighting ground at the weekly market in Chhotanagra while the owner looks on.
This fighting cock is tethered to a peg at the cockfighting ground before its fight. It is tethered under an umbrella so that it will not be exhausted by the heat of the sun, in preparation for its upcoming fight.
This fighting cock is tethered to a peg at the cockfighting ground before its fight. It is tethered under an umbrella so that it will not be exhausted by the heat of the sun, in preparation for its upcoming fight.
Two cocks fighting each other with feathers flying. The black cock has its spurred legs raised up to stab its opponent in the chest, just below the neck, hoping to stab into its opponent’s heart and kill it with one thrust.
Two cocks fighting each other with feathers flying. The black cock has its spurred legs raised up to stab its opponent in the chest, just below the neck, hoping to stab into its opponent’s heart and kill it with one thrust.
These two spurred cocks have been presented to each other, head down and aggressively puffing out their neck feathers to intimidate each other, before leaping up and stabbing each other. The umpire and the two owners stand close by.
These two spurred cocks have been presented to each other, head down and aggressively puffing out their neck feathers to intimidate each other, before leaping up and stabbing each other. The umpire and the two owners stand close by.
This cock has already killed and won four fights. It stands over them in the tethering ground. Note how exhausted it looks.
This cock has already killed and won four fights. It stands over them in the tethering ground. Note how exhausted it looks.
This cock is having a razor sharp spur attached to its right ankle while the owner holds its leg. The spur has to be carefully positioned in order to enter its opponent’s chest and strike the heart.
This cock is having a razor sharp spur attached to its right ankle while the owner holds its leg. The spur has to be carefully positioned in order to enter its opponent’s chest and strike the heart.
This cock stands proudly over its vanquished foe, dead on the ground. It has won.
This cock stands proudly over its vanquished foe, dead on the ground. It has won.
This Ho tribal blacksmith rents out the razor-sharp spurs that he has made. The cock’s owner will decide which of the many different designs will best suit his cock.
This Ho tribal blacksmith rents out the razor-sharp spurs that he has made. The cock’s owner will decide which of the many different designs will best suit his cock.
This boy has the honour of carrying his father’s fighting cock. No doubt his father is busy either having a drink of rice beer (diyang) or is searching out a good location to tether the cock before the fight. He might also be busy placing a bet on another fight.
This boy has the honour of carrying his father’s fighting cock. No doubt his father is busy either having a drink of rice beer (diyang) or is searching out a good location to tether the cock before the fight. He might also be busy placing a bet on another fight.
Two cocks fighting on the cock-fighting ground at the weekly market while the owner looks on.
Two cocks fighting on the cock-fighting ground at the weekly market while the owner looks on.
Note the different designs and sizes of the spurs that will be tied to the ankles of fighting cocks. These are manufactured by the local tribal blacksmiths, 'Lohars'.
Note the different designs and sizes of the spurs that will be tied to the ankles of fighting cocks. These are manufactured by the local tribal blacksmiths, 'Lohars'.
Ruidas Champia, leaving the cock fighting ground triumphant with the dead cock that his cock has killed. The winner has the right to his opponent's cock. It will make a good meal. Better will be the stories he can tell about his cock and the power of his ancestors, who imbued its fighting spirit. This is all part of the Ho’s erstwhile reputation as the ‘Larka Kol’, or fighting people.
Ruidas Champia, leaving the cock fighting ground triumphant with the dead cock that his cock has killed. The winner has the right to his opponent's cock. It will make a good meal. Better will be the stories he can tell about his cock and the power of his ancestors, who imbued its fighting spirit. This is all part of the Ho’s erstwhile reputation as the ‘Larka Kol’, or fighting people.
Ruidas Champia, my neighbour, proudly, and drunkenly, talking about the acumen of his fighting cock, while he tethers it in preparation for its upcoming fight.
Ruidas Champia, my neighbour, proudly, and drunkenly, talking about the acumen of his fighting cock, while he tethers it in preparation for its upcoming fight.
A fighting cock having the spur attached to its ankle by the blacksmith, 'Lohar'.
A fighting cock having the spur attached to its ankle by the blacksmith, 'Lohar'.
Ruidas Champia, my neighbour, presenting his cock to his opponent’s cock. His friends look on after placing their bets, and the umpire reaches down for something.
Ruidas Champia, my neighbour, presenting his cock to his opponent’s cock. His friends look on after placing their bets, and the umpire reaches down for something.
Ruidas Champia, my neighbour in Dubil, anxiously looking on as his cock fights.
Ruidas Champia, my neighbour in Dubil, anxiously looking on as his cock fights.
Ruidas Champia, my neighbour, carrying the cock this his cock has killed. The umpire has removed its spur to return to the blacksmith. Ruidas holds the rupee notes in his hand that he has won from the bet that he placed on his cock winning.
Ruidas Champia, my neighbour, carrying the cock this his cock has killed. The umpire has removed its spur to return to the blacksmith. Ruidas holds the rupee notes in his hand that he has won from the bet that he placed on his cock winning.
The tethering area at the cock-fighting ground. This is where men keep their cocks before their fight. The owners will continually move their cocks to new places so they are never near a larger cock that may intimidate their cock.
The tethering area at the cock-fighting ground. This is where men keep their cocks before their fight. The owners will continually move their cocks to new places so they are never near a larger cock that may intimidate their cock.
Even while two cocks are fighting the umpire will be calling for people to bet on the winner. Here a man is showing a ten rupee bet that he wants to place. Betting on cockfights is almost as important as actually having a fight.
Even while two cocks are fighting the umpire will be calling for people to bet on the winner. Here a man is showing a ten rupee bet that he wants to place. Betting on cockfights is almost as important as actually having a fight.
A man taunting people to bet on his cock winning.
A man taunting people to bet on his cock winning.
This woman is serving her ‘diyang’ rice beer from a small ‘matiya’ measuring pot into a customer’s leaf cup, ‘pu:u’. Each ‘matiya’ of rice beer will have been paid for. The size of leaf cups, ‘pu:u’ does vary.
This woman is serving her ‘diyang’ rice beer from a small ‘matiya’ measuring pot into a customer’s leaf cup, ‘pu:u’. Each ‘matiya’ of rice beer will have been paid for. The size of leaf cups, ‘pu:u’ does vary.
This woman, selling rice beer at Chaibasa weekly market, is ‘telaing’ sieving her fermented rice through a bamboo sieve into a aluminium pot to serve to a customer.
This woman, selling rice beer at Chaibasa weekly market, is ‘telaing’ sieving her fermented rice through a bamboo sieve into a aluminium pot to serve to a customer.
A woman at Chhotanagra market takes fermented rice out of her fermenting pot and puts it into a bamboo sieve a washing it through with water to become a drinkable beer.
A woman at Chhotanagra market takes fermented rice out of her fermenting pot and puts it into a bamboo sieve a washing it through with water to become a drinkable beer.
Women at Chaibasa market selling their rice beer. The tradition is that only women can brew rice beer. Ho mythology states that the original boy and girl could not make love. They were siblings. So the creator God taught the girl the secret of making yeast from the larder of the termite ant nest. Then she could make her brother drunk and procreate the Ho people. To this day only women should brew rice beer. This controls the men who like to drink and frequently become alcoholics.
Women at Chaibasa market selling their rice beer. The tradition is that only women can brew rice beer. Ho mythology states that the original boy and girl could not make love. They were siblings. So the creator God taught the girl the secret of making yeast from the larder of the termite ant nest. Then she could make her brother drunk and procreate the Ho people. To this day only women should brew rice beer. This controls the men who like to drink and frequently become alcoholics.
This woman, who is selling rice beer at Chaibasa market, is stitching together ‘sal’ leaves with small pins of bamboo to make leaf-cups that her customers will use to drink her ‘diyang’.
This woman, who is selling rice beer at Chaibasa market, is stitching together ‘sal’ leaves with small pins of bamboo to make leaf-cups that her customers will use to drink her ‘diyang’.
This woman at Chaibasa market is pouring her rice beer into her customers leaf cups. Behind her are her pots of beer and her sieves for mixing it.
This woman at Chaibasa market is pouring her rice beer into her customers leaf cups. Behind her are her pots of beer and her sieves for mixing it.
This woman at Chaibasa market is pouring her rice beer into her customers glass beaker, such is the pace of change from the traditional and disposable leaf cup
This woman at Chaibasa market is pouring her rice beer into her customers glass beaker, such is the pace of change from the traditional and disposable leaf cup
This young girl at Chaibasa market is clearly anxious that her father is drinking too much rice beer.
This young girl at Chaibasa market is clearly anxious that her father is drinking too much rice beer.
At the end of the Chaibasa market day the pile of used leaf cups shows what a good trade women do as they begin to pack up and go home.
At the end of the Chaibasa market day the pile of used leaf cups shows what a good trade women do as they begin to pack up and go home.
These two women are having to deal with a completely drunk man who has collapsed into their pile of leaves for making leaf cups, ‘pu:u’. One girl rescues his baby daughter.
These two women are having to deal with a completely drunk man who has collapsed into their pile of leaves for making leaf cups, ‘pu:u’. One girl rescues his baby daughter.
This elderly lady, who is not wearing a bodice under her sari in the traditional tribal fashion, has clearly had a good day selling her rice beer in Chaibasa market.
This elderly lady, who is not wearing a bodice under her sari in the traditional tribal fashion, has clearly had a good day selling her rice beer in Chaibasa market.
This lady at Chaibasa market is clearly totally drunk.
This lady at Chaibasa market is clearly totally drunk.
This person at Chaibasa market is pouring their purchase of rice beer through a leaf funnel into a gourd to take home to drink.
This person at Chaibasa market is pouring their purchase of rice beer through a leaf funnel into a gourd to take home to drink.
This woman at Chaibasa market is clearly enjoying a leaf cupful of rice beer that she has bought.
This woman at Chaibasa market is clearly enjoying a leaf cupful of rice beer that she has bought.
This party of guests at a wedding ceremony in the Hende Diri hamlet of Dubil are all being welcomed with a leaf-cupful of rice beer by the father of the groom’s family. The three bridesmaids are on the right of the group.
This party of guests at a wedding ceremony in the Hende Diri hamlet of Dubil are all being welcomed with a leaf-cupful of rice beer by the father of the groom’s family. The three bridesmaids are on the right of the group.
This bridesmaid at a wedding ceremony in the Hende Diri hamlet of Dubil is preparing leaf cups from large creeper leaves from which to drink the rice beer that she is about to be given as a visiting guest by the groom’s father.
This bridesmaid at a wedding ceremony in the Hende Diri hamlet of Dubil is preparing leaf cups from large creeper leaves from which to drink the rice beer that she is about to be given as a visiting guest by the groom’s father.
Ruidas Champia, my next-door neighbour, has lost his wife. He is running a rice beer shop that is used by exhausted iron ore miners after their day's work in Chiria. However, as a man is not allowed, by tradition, to brew rice beer, he has to buy it wholesale from other women of the village. So every day she is giving him his quota of fermented rice, which he will now sieve and add water to before selling it.
Ruidas Champia, my next-door neighbour, has lost his wife. He is running a rice beer shop that is used by exhausted iron ore miners after their day's work in Chiria. However, as a man is not allowed, by tradition, to brew rice beer, he has to buy it wholesale from other women of the village. So every day she is giving him his quota of fermented rice, which he will now sieve and add water to before selling it.
Palo Champia, elder wife of Bamiya Champia, the ‘Manki', is pinning two large creeper leaves together with slithers of baboo to make a large leaf cup (pu:u).
Palo Champia, elder wife of Bamiya Champia, the ‘Manki', is pinning two large creeper leaves together with slithers of baboo to make a large leaf cup (pu:u).
Pelon Champia, the wife of Sukuram Champia, our immediate neighbour, receiving the rice beer made by my partner Valerie. Val's beer was famous for its high alcoholic content, no doubt due to the more hygienic conditions of her fermentation pot.
Pelon Champia, the wife of Sukuram Champia, our immediate neighbour, receiving the rice beer made by my partner Valerie. Val's beer was famous for its high alcoholic content, no doubt due to the more hygienic conditions of her fermentation pot.
Mrs Uindi, the blacksmith’s wife, who lived just up the hill from our house, happily receiving the rice beer made by my partner Valerie. Val was well known for the high alcoholic content of her ‘diyang’, no doubt due to the more hygienic conditions of her fermentation pot.
Mrs Uindi, the blacksmith’s wife, who lived just up the hill from our house, happily receiving the rice beer made by my partner Valerie. Val was well known for the high alcoholic content of her ‘diyang’, no doubt due to the more hygienic conditions of her fermentation pot.
The long line of Ho women selling their rice beer (diyang) next to the cloth merchant in the nearby Chhotanagra market. As only women are allowed by tradition to brew rice beer, it has now become a major source of income for Ho women.
The long line of Ho women selling their rice beer (diyang) next to the cloth merchant in the nearby Chhotanagra market. As only women are allowed by tradition to brew rice beer, it has now become a major source of income for Ho women.
Pelon Champia, wife of Sukuram, organising the pressing of castor oil seeds to fuel their small wick lamps. These were used before there was electricity in Dubil. Helping her are Mongol and Chumbru, sons of her husband’s elder brother, with her two sons Bisu and Bamiya. They are sitting on the beam that is tightening the rope around the two beams of the oil press.
Pelon Champia, wife of Sukuram, organising the pressing of castor oil seeds to fuel their small wick lamps. These were used before there was electricity in Dubil. Helping her are Mongol and Chumbru, sons of her husband’s elder brother, with her two sons Bisu and Bamiya. They are sitting on the beam that is tightening the rope around the two beams of the oil press.

OIL PRESSING

of locally grown mustard and castor oil seeds for cooking and night lights.

PESTLING RICE

an arduous task to separate the husk from rice and other seed crops.

A woman using a foot pestle to husk rice seeds. She has a long pole with a cloth on the end to brush the unhusked rice seeds back into the mortar.
A woman using a foot pestle to husk rice seeds. She has a long pole with a cloth on the end to brush the unhusked rice seeds back into the mortar.
A man using a foot pestle to husk rice seeds, while his wife winnows the grains to separate the seeds from the husks.
A man using a foot pestle to husk rice seeds, while his wife winnows the grains to separate the seeds from the husks.
Pelon and Nanika Champia using hand pestles to husk their rice seeds, alternately going bonk, bonk, bonk with their pestles.
Pelon and Nanika Champia using hand pestles to husk their rice seeds, alternately going bonk, bonk, bonk with their pestles.
In a very non-Hindu and non-Muslim way the Ho tribals are happy to breed and eat pork. They keep them in a pigsty beside or at the back of the house. They are not fed but scavenge around the village and play a useful role keeping the village clean of ordure.
In a very non-Hindu and non-Muslim way the Ho tribals are happy to breed and eat pork. They keep them in a pigsty beside or at the back of the house. They are not fed but scavenge around the village and play a useful role keeping the village clean of ordure.
My foot shooing Sukuram’s piglets away from eating the cooking waste out of our saucepan.
My foot shooing Sukuram’s piglets away from eating the cooking waste out of our saucepan.

PIGS

scavenge and clean the village.

TRANSPLANTING RICE

an arduous task.

Transplanting rice seedling into the paddy fields is always a cooperative job. Here it is being done in a plains village near Chaibasa.
Transplanting rice seedling into the paddy fields is always a cooperative job. Here it is being done in a plains village near Chaibasa.
Chumbru Champia ploughs the family’s paddy fields helped by his brother Dule. These fields are irrigated from the nearby stream. They are using water buffaloes belonging to their father Bamiya Champia Manki.
Chumbru Champia ploughs the family’s paddy fields helped by his brother Dule. These fields are irrigated from the nearby stream. They are using water buffaloes belonging to their father Bamiya Champia Manki.
Chumbru Champia ploughs the family’s paddy fields. This field is irrigated from the nearby stream. He is using a pair of water buffaloes belonging to their father Bamiya Champia Manki. He is directing the nervous buffaloes, directing the plough and wading through the muddy fields. It is arduous work in the cool of the monsoon season.
Chumbru Champia ploughs the family’s paddy fields. This field is irrigated from the nearby stream. He is using a pair of water buffaloes belonging to their father Bamiya Champia Manki. He is directing the nervous buffaloes, directing the plough and wading through the muddy fields. It is arduous work in the cool of the monsoon season.
As Chumbru Champia ploughs the family’s paddy fields, his sisters repairs the embankments and controls the flow of water through the embankments.
As Chumbru Champia ploughs the family’s paddy fields, his sisters repairs the embankments and controls the flow of water through the embankments.
A Dubil farmer ploughs his upland field with a pair of cattle, which are less strong than buffaloes. These fields are not irrigated, but are rain fed. They are suitable for cultivating small millets, lentils and grams. Their productivity is lower than irrigated paddy fields and are dependant on good monsoon rains. However they are the majority of the fields in this upland forest area.
A Dubil farmer ploughs his upland field with a pair of cattle, which are less strong than buffaloes. These fields are not irrigated, but are rain fed. They are suitable for cultivating small millets, lentils and grams. Their productivity is lower than irrigated paddy fields and are dependant on good monsoon rains. However they are the majority of the fields in this upland forest area.
A Dubil farmer carves a new plough out of a tree trunk. It is remarkable how self sufficient and skilled forest dwelling tribals are. He carves the plough with a simple adze made by the local village blacksmith. The iron is scrap scavenged from the nearby Chiria iron ore mine.
A Dubil farmer carves a new plough out of a tree trunk. It is remarkable how self sufficient and skilled forest dwelling tribals are. He carves the plough with a simple adze made by the local village blacksmith. The iron is scrap scavenged from the nearby Chiria iron ore mine.
Chumbru Champia ploughing the family’s unirrigated land, which is less productive than their irrigated fields. They are only suitable for rainfed crops like small millets, maize, lentils and oil seed crops like mustard (sarso) or castor oil. This field is just behind his family home.
Chumbru Champia ploughing the family’s unirrigated land, which is less productive than their irrigated fields. They are only suitable for rainfed crops like small millets, maize, lentils and oil seed crops like mustard (sarso) or castor oil. This field is just behind his family home.
In Chaibasa market local tribal carpenters are selling ploughs and yokes that they have made. This is different from the self-sufficient forest dwelling Ho, who make their own. Chaibasa being a more highly populated and less forested area has a much more commercial approach to agriculture.
In Chaibasa market local tribal carpenters are selling ploughs and yokes that they have made. This is different from the self-sufficient forest dwelling Ho, who make their own. Chaibasa being a more highly populated and less forested area has a much more commercial approach to agriculture.

PLOUGHING

hard work done by men to prepare the land.

ROAD BUILDING WORK

A source of cash income from government contractors.

Among the forest dwelling Ho contract work for the Government Development department is a source of cash income. They are building roads that will be used by timber contractors extracting logged tree trunks of ‘sal’ (Shorea Robusta). Extraction of timber and minerals is rapidly deforesting this tribal territory, even though areas of clear felling are replanted with monoculture teak and rapid growing eucalyptus.
Among the forest dwelling Ho contract work for the Government Development department is a source of cash income. They are building roads that will be used by timber contractors extracting logged tree trunks of ‘sal’ (Shorea Robusta). Extraction of timber and minerals is rapidly deforesting this tribal territory, even though areas of clear felling are replanted with monoculture teak and rapid growing eucalyptus.
Among the forest dwelling Ho contract work for the Government Development department is a source of cash income. Here, just beside their camp, the female work force are excavating and levelling a new roadway with a crude hand-pulled levelling device. They have not been provided with pick axes or a proper levelling machine. A male overseer watches them carrying a fierce looking baton ‘lathi’.
Among the forest dwelling Ho contract work for the Government Development department is a source of cash income. Here, just beside their camp, the female work force are excavating and levelling a new roadway with a crude hand-pulled levelling device. They have not been provided with pick axes or a proper levelling machine. A male overseer watches them carrying a fierce looking baton ‘lathi’.
The forest dwelling Ho are doing contract work for the Government Development department, an important source of cash income. These are all the crude living quarters provided by the contractors for the tribal labourers.
The forest dwelling Ho are doing contract work for the Government Development department, an important source of cash income. These are all the crude living quarters provided by the contractors for the tribal labourers.
The forest dwelling Ho doing contract work for the Government Development department. It is an important source of cash income. Just beside their camp, the women are levelling the newly excavated road way with a crude hand-pulled levelling device as the have not been provided with any proper levelling machine.
The forest dwelling Ho doing contract work for the Government Development department. It is an important source of cash income. Just beside their camp, the women are levelling the newly excavated road way with a crude hand-pulled levelling device as the have not been provided with any proper levelling machine.
The forest dwelling Ho of the Saranda region doing contract work for the Government Development department. It is an important source of cash income. They have been provided with a crude hut to sleep in near the very remote village of Tholkobad. One of the many female labourers is cooking their food for the day..
The forest dwelling Ho of the Saranda region doing contract work for the Government Development department. It is an important source of cash income. They have been provided with a crude hut to sleep in near the very remote village of Tholkobad. One of the many female labourers is cooking their food for the day..
The forest dwelling Ho doing contract paid work for the Government Development department. This is the crude living quarters for the tribal labour force. Here a female of their group prepares their meals.
The forest dwelling Ho doing contract paid work for the Government Development department. This is the crude living quarters for the tribal labour force. Here a female of their group prepares their meals.
Chumbru Champia is making a twist of ‘sawai’ grass for sale to a trader. Forest produce is a source of cash or exchange income. On the ground you can see how much wild grass he has collected. They also use this strong grass to twine into string to make rope and to string their sleeping cots and stools.
Chumbru Champia is making a twist of ‘sawai’ grass for sale to a trader. Forest produce is a source of cash or exchange income. On the ground you can see how much wild grass he has collected. They also use this strong grass to twine into string to make rope and to string their sleeping cots and stools.
Pelon Champia, daughter of Bamiya, is stitching together strips of woven palm leaves to make the sleeping and sitting mats that they use. These forest dwellers are amazingly skilled and self-sufficient at making most of their needs.
Pelon Champia, daughter of Bamiya, is stitching together strips of woven palm leaves to make the sleeping and sitting mats that they use. These forest dwellers are amazingly skilled and self-sufficient at making most of their needs.
Pelon Champia, daughter of Bamiya, is stitching the last few strips of palm leaves that she has woven together to make sleeping and sitting mats. The forest dwelling Ho are skilled and self-sufficient making most of their needs.
Pelon Champia, daughter of Bamiya, is stitching the last few strips of palm leaves that she has woven together to make sleeping and sitting mats. The forest dwelling Ho are skilled and self-sufficient making most of their needs.
Bamiya Champia Manki is twining ‘sawai’ grass to make new rope to string a sleeping cot or for generally roping things together. Chipiri, his daughter sits beside him with a new sleeping mat that her sister has just finished.
Bamiya Champia Manki is twining ‘sawai’ grass to make new rope to string a sleeping cot or for generally roping things together. Chipiri, his daughter sits beside him with a new sleeping mat that her sister has just finished.

ROPE STRING, MAT MAKING

a craft skill using ‘sawai‘ grass to make rope, and palm leaves to make mats, an indigenous forest products.

THRESHING & DRYING GRAIN, LENTILS, RICE, & MILLET.

an endless task.

Sukuram Champia, helped by his sons Bisu and Selai, is threshing his harvested rice crop by driving his pair of trained bullocks round and round to separate the grains from the stems.
Sukuram Champia, helped by his sons Bisu and Selai, is threshing his harvested rice crop by driving his pair of trained bullocks round and round to separate the grains from the stems.
A woman, living on the plains near Chaibasa, guarding the family’s harvested rice piled up in her ‘kolom’ threshing ground. Behind her is a pile of rice straw that has been threshed. These plains Ho have much more productive agricultural techniques as they probably use chemical fertilisers.
A woman, living on the plains near Chaibasa, guarding the family’s harvested rice piled up in her ‘kolom’ threshing ground. Behind her is a pile of rice straw that has been threshed. These plains Ho have much more productive agricultural techniques as they probably use chemical fertilisers.
A family on the plains near Chaibasa, threshing their rice harvest with a large team of cattle. These plains villages are agriculturally much more profitable than those in the forested areas like Dubil.
A family on the plains near Chaibasa, threshing their rice harvest with a large team of cattle. These plains villages are agriculturally much more profitable than those in the forested areas like Dubil.
A woman threshing the family’s lentil harvest by beating it with a long pole, a simple method ideal for small quantities, which is all they get in this forested area.
A woman threshing the family’s lentil harvest by beating it with a long pole, a simple method ideal for small quantities, which is all they get in this forested area.
A woman threshing the family’s lentil harvest by beating it with a long pole in her ‘kolom’ threshing ground, a simple method ideal for small quantities, which is all they get in the forested area of Dubil.
A woman threshing the family’s lentil harvest by beating it with a long pole in her ‘kolom’ threshing ground, a simple method ideal for small quantities, which is all they get in the forested area of Dubil.
Pelon Champia, the second wife of Bamiya threshing the family’s mustard ‘sarso’ by beating it with a long pole, a simple method ideal for small quantities. Bamuni, the daughter of Bamiya’s first wife’s son Dule, sits neglected in the doorway.
Pelon Champia, the second wife of Bamiya threshing the family’s mustard ‘sarso’ by beating it with a long pole, a simple method ideal for small quantities. Bamuni, the daughter of Bamiya’s first wife’s son Dule, sits neglected in the doorway.
Harvested and husked maize ‘makai’ being sold for cash by a farmer in Dubil to a passing trader, who is emptying a basketful into his sack, while his wife looks on. Palm leaf mats are useful in processes like this.
Harvested and husked maize ‘makai’ being sold for cash by a farmer in Dubil to a passing trader, who is emptying a basketful into his sack, while his wife looks on. Palm leaf mats are useful in processes like this.
A woman spreading out freshly harvested unhusked rice to dry in the sun.To store rice for a year or more it has to be fully dried in order not to develop mould. It has to be completely clean so that weevils do not get into it.
A woman spreading out freshly harvested unhusked rice to dry in the sun.To store rice for a year or more it has to be fully dried in order not to develop mould. It has to be completely clean so that weevils do not get into it.
Chumbru Champia, son of Bamiya, laying out unhusked rice to dry in the sun.His stepmother Pelon returns from collecting firewood in the forest, and Chipiri, her daughter, looks after her head bundle that she used to carry firewood.
Chumbru Champia, son of Bamiya, laying out unhusked rice to dry in the sun.His stepmother Pelon returns from collecting firewood in the forest, and Chipiri, her daughter, looks after her head bundle that she used to carry firewood.
Chumbru Champia, son of Bamiya, spreading out unhusked rice to dry in the sun on a palm leaf mat that his mother has made.
Chumbru Champia, son of Bamiya, spreading out unhusked rice to dry in the sun on a palm leaf mat that his mother has made.
Selai Champia, son of Sukuram, goading his plough cattle round a pile of their harvested paddy rice to thresh it.
Selai Champia, son of Sukuram, goading his plough cattle round a pile of their harvested paddy rice to thresh it.
Lal Champia, son of Sukuram, goading his plough cattle round a pile of harvested paddy rice to thresh it.
Lal Champia, son of Sukuram, goading his plough cattle round a pile of harvested paddy rice to thresh it.
A woman spreading her rice out in the sun on two palm leaf mats to dry so that it can be safely stored without developing any mould.
A woman spreading her rice out in the sun on two palm leaf mats to dry so that it can be safely stored without developing any mould.
Menjo Champia, junior wife of Bamiya Manki, receiving her day’s wages from the timber contractor’s accountant. This cash income can be very important for women as well as men.
Menjo Champia, junior wife of Bamiya Manki, receiving her day’s wages from the timber contractor’s accountant. This cash income can be very important for women as well as men.
Gurbari Champia, daughter of Bamiya Manki’s junior wife, receiving her day’s wages from the timber contractor. This cash income can be important for women as well as men. Note the ink pad with which she uses to give her thumb print for receiving her wages. She is illiterate and cannot sign for her wages.
Gurbari Champia, daughter of Bamiya Manki’s junior wife, receiving her day’s wages from the timber contractor. This cash income can be important for women as well as men. Note the ink pad with which she uses to give her thumb print for receiving her wages. She is illiterate and cannot sign for her wages.
Menjo Champia, junior wife of Bamiya Manki, giving her thumb print to show that she has received her wages. She inks her thumb on the ink pad and stamps the accountants receipt book. She is illiterate and cannot sign it.
Menjo Champia, junior wife of Bamiya Manki, giving her thumb print to show that she has received her wages. She inks her thumb on the ink pad and stamps the accountants receipt book. She is illiterate and cannot sign it.

TIMBER CONTRACTOR WORK

Another source of cash income.

Weeding rice paddy

a vital job after the monsoon rains to get a better harvest.

Ruidas, youngest brother of Bamiya Champia, examining his brother’s crop of rice and gleaning a few stems. He has lost his wife and his children are too young to help him farm his share of father’s land, so his brother farms it. This gives him the right to take a share of the harvest.
Ruidas, youngest brother of Bamiya Champia, examining his brother’s crop of rice and gleaning a few stems. He has lost his wife and his children are too young to help him farm his share of father’s land, so his brother farms it. This gives him the right to take a share of the harvest.
Four women doing the backbreaking work of weeding the paddy rice fields of Bamiya Champia Manki. Before the seed has set the female members of the family will get a clean harvest if they pull out anything that is not rice. This is tedious and hard work.
Four women doing the backbreaking work of weeding the paddy rice fields of Bamiya Champia Manki. Before the seed has set the female members of the family will get a clean harvest if they pull out anything that is not rice. This is tedious and hard work.
An arty photo of three old battered sunshade umbrellas hanging in a tree, while four women weed the ripening paddy rice fields of Bamiya Champia. They carry umbrellas not for rain by to keep cool in summer, so think what hard work it must be to spend a day weeding rice fields.
An arty photo of three old battered sunshade umbrellas hanging in a tree, while four women weed the ripening paddy rice fields of Bamiya Champia. They carry umbrellas not for rain by to keep cool in summer, so think what hard work it must be to spend a day weeding rice fields.
Chumbru Champia weeding the paddy rice of his father Bamiya before it has set the seed.
Chumbru Champia weeding the paddy rice of his father Bamiya before it has set the seed.
Two women weeding their paddy rice.
Two women weeding their paddy rice.
A man from Dubil stringing his crop of wild silk cocoons (lumaam) made by the wild silk moth (Antheraea paphia). He will sell them to a trader at the nearby weekly market, who will sell them onto one of the ‘khadi’ spinning and weaving workshops in Ranchi, and Orissa, for a profit.
A man from Dubil stringing his crop of wild silk cocoons (lumaam) made by the wild silk moth (Antheraea paphia). He will sell them to a trader at the nearby weekly market, who will sell them onto one of the ‘khadi’ spinning and weaving workshops in Ranchi, and Orissa, for a profit.
A man from Dubil uses his bow and club-headed arrow to shoot at wild birds, who eat the caterpillars of the wild silk moths (Antheraea paphia), which live off the leaves of the ‘asan’ tree (Anogeissus latifolia). This is constant work for the villagers, who have to remain celibate by tradition during this period and live in their orchards away from their wives. You can see their cattle grazing in nearby scrub land.
A man from Dubil uses his bow and club-headed arrow to shoot at wild birds, who eat the caterpillars of the wild silk moths (Antheraea paphia), which live off the leaves of the ‘asan’ tree (Anogeissus latifolia). This is constant work for the villagers, who have to remain celibate by tradition during this period and live in their orchards away from their wives. You can see their cattle grazing in nearby scrub land.
A man from Dubil stringing together his crop of wild silk cocoons ‘lumaam’ made by the wild silk moth. He will sell them to a trader at the nearby weekly market, who will sell them onto one of the many ‘khadi’ spinning and weaving workshops for a profit. Cultivating wild silk is surrounded with many mythical taboos such as celibacy and it requires constant and vigilant work during the short season.
A man from Dubil stringing together his crop of wild silk cocoons ‘lumaam’ made by the wild silk moth. He will sell them to a trader at the nearby weekly market, who will sell them onto one of the many ‘khadi’ spinning and weaving workshops for a profit. Cultivating wild silk is surrounded with many mythical taboos such as celibacy and it requires constant and vigilant work during the short season.
A man stands guard under his ‘asan’ tree, where his silkworms are feeding. He has built a watch tower platform in the tree, where he will live and sleep for a month while the caterpillar grows and turns into a pupa in a silk cocoon. He must, by tradition, remain celibate as the cocoon building and development of pupa is delicate and in ‘the lap of the Gods’. The ‘asan’ trees have been carefully pruned and pollarded.
A man stands guard under his ‘asan’ tree, where his silkworms are feeding. He has built a watch tower platform in the tree, where he will live and sleep for a month while the caterpillar grows and turns into a pupa in a silk cocoon. He must, by tradition, remain celibate as the cocoon building and development of pupa is delicate and in ‘the lap of the Gods’. The ‘asan’ trees have been carefully pruned and pollarded.
In Chaibasa weekly market local Ho men are selling their silk cocoons to a Hindu trader. He will sell them on to weaving cooperatives in Orissa, south of Jharkhand. This provides the Ho tribals with a good income.
In Chaibasa weekly market local Ho men are selling their silk cocoons to a Hindu trader. He will sell them on to weaving cooperatives in Orissa, south of Jharkhand. This provides the Ho tribals with a good income.
This Ho man from Dubil sits at the foot of one of his ‘asan’ trees (Anogeissus latifolia) armed with his bow and club-headed arrow and a long pole for keeping scavenging birds from eating his silkworm caterpillars.
This Ho man from Dubil sits at the foot of one of his ‘asan’ trees (Anogeissus latifolia) armed with his bow and club-headed arrow and a long pole for keeping scavenging birds from eating his silkworm caterpillars.
A bundle of wild silk ‘tussar’ cocoons hanging in an ‘asan’ tree (Anogeissus latifolia). Inside the cocoon the pupa of the silkworm caterpillar is developing and will hatch into a moth and fly away to mate and lay eggs that, next year, will hatch into more caterpillars. The Ho keep some seed cocoons to provide them with the next year’s crop.
A bundle of wild silk ‘tussar’ cocoons hanging in an ‘asan’ tree (Anogeissus latifolia). Inside the cocoon the pupa of the silkworm caterpillar is developing and will hatch into a moth and fly away to mate and lay eggs that, next year, will hatch into more caterpillars. The Ho keep some seed cocoons to provide them with the next year’s crop.
Valerie, my partner, taking a shot with a bow and club-headed arrow to frighten birds from eating the caterpillars of the man behind her, much to his amusement.
Valerie, my partner, taking a shot with a bow and club-headed arrow to frighten birds from eating the caterpillars of the man behind her, much to his amusement.
A man and his wife sitting outside their house on which hangs this year’s crop of wild silk cocoons ‘lumaam’, which are ready to be sold in the nearby market. In the foreground his chickens peck around for seeds, insects and grubs. His large crop of silk cocoons will provide him with a good income.
A man and his wife sitting outside their house on which hangs this year’s crop of wild silk cocoons ‘lumaam’, which are ready to be sold in the nearby market. In the foreground his chickens peck around for seeds, insects and grubs. His large crop of silk cocoons will provide him with a good income.
A solitary ‘asan’ tree (Anogeissus latifolia) standing in the waste ground in Dubil. Its owner stands nearby. His guard house and sleeping place is high up in the tree.
A solitary ‘asan’ tree (Anogeissus latifolia) standing in the waste ground in Dubil. Its owner stands nearby. His guard house and sleeping place is high up in the tree.
A wife sorting out their crop of wild silk cocoons ‘lumaam’, so that they can be sold at market. She will keep some cocoons safely as seed cocoons for next year, and be put in their orchard of ‘asan’ trees where the silk moths will hatch out of the cocoons, mate, and lay eggs in their trees.
A wife sorting out their crop of wild silk cocoons ‘lumaam’, so that they can be sold at market. She will keep some cocoons safely as seed cocoons for next year, and be put in their orchard of ‘asan’ trees where the silk moths will hatch out of the cocoons, mate, and lay eggs in their trees.
Gurbari Champia sorting out her father’s wild silk cocoons. These will be kept in a safe place as seed cocoons for next year, when they will be put in their ‘asan’ trees. On a hot and humid day after the monsoons the moths will hatch out of the softened cocoons, mate, and lay eggs in his trees, which in turn will hatch into caterpillars, grow fat and large in his trees and spin more cocoons.
Gurbari Champia sorting out her father’s wild silk cocoons. These will be kept in a safe place as seed cocoons for next year, when they will be put in their ‘asan’ trees. On a hot and humid day after the monsoons the moths will hatch out of the softened cocoons, mate, and lay eggs in his trees, which in turn will hatch into caterpillars, grow fat and large in his trees and spin more cocoons.
A man in Chaibasa market preparing his crop of wild silk cocoons ‘lumaam’ to sell to a trader.
A man in Chaibasa market preparing his crop of wild silk cocoons ‘lumaam’ to sell to a trader.
A man in Chaibasa market receiving money from a trader for his crop of wild silk cocoons. The trader will either take them to far away Bhagalpur, which is famous for silk weaving or possibly to the silk weaving cooperatives in Orissa, south of Jharkhand.
A man in Chaibasa market receiving money from a trader for his crop of wild silk cocoons. The trader will either take them to far away Bhagalpur, which is famous for silk weaving or possibly to the silk weaving cooperatives in Orissa, south of Jharkhand.
A woman in Chaibasa market preparing her husband’s crop of wild silk cocoons ‘lumaam’ for sale.
A woman in Chaibasa market preparing her husband’s crop of wild silk cocoons ‘lumaam’ for sale.
A bicycle load of wild silk cocoons ‘lumaam’ waiting to be sold at Chaibasa weekly market.
A bicycle load of wild silk cocoons ‘lumaam’ waiting to be sold at Chaibasa weekly market.
The wilk silk trader area at Chaibasa market. A trader inspects a tribal man’s crop of cocoons. Behind him are piles of cocoons that he has bought and many other tribals with their cocoons for sale. It is big business in this area of Jharkhand.
The wilk silk trader area at Chaibasa market. A trader inspects a tribal man’s crop of cocoons. Behind him are piles of cocoons that he has bought and many other tribals with their cocoons for sale. It is big business in this area of Jharkhand.
Large piles of wilk silk cocoons at Chaibasa market. It is big business for both Ho tribals and the Hindu and Muslim traders of Jharkhand.
Large piles of wilk silk cocoons at Chaibasa market. It is big business for both Ho tribals and the Hindu and Muslim traders of Jharkhand.

Wild Silk, Lumam

The cocoons of wild silk moth (Antheraea paphia) have many indigenous uses and can be sold to traders for spinning and weaving wild ‘tussar‘ silk. Cultivating wild silk is an ancient tradition of the Ho people. The ‘asan’ trees, (Anogeissus latifolia), on which the wild silk caterpillars feed are indigenous in the nearby forest. Their ancestors have planted orchards of ‘asan’ trees on village wasteland. Cultivating wild silk ‘tussar’ is profitable for the forest dwelling Ho. It is surrounded with many mythical taboos, like celibacy, and requires constant and vigilant work during the short season.

Winnowing grain

After pestling seed crops it needs winnowing to remove the dross.

Two women winnowing grain (probably chickpeas) to clean it and separate the chaff. Note the useful collection of pots, mats and straw on their verandah.
Two women winnowing grain (probably chickpeas) to clean it and separate the chaff. Note the useful collection of pots, mats and straw on their verandah.
Woman winnowing grain (probably chickpeas) to clean it and separate the chaff. Note the collection of pots, mats and straw on their verandah, also the chillies drying in the background and the sensible rake for piling the grain.
Woman winnowing grain (probably chickpeas) to clean it and separate the chaff. Note the collection of pots, mats and straw on their verandah, also the chillies drying in the background and the sensible rake for piling the grain.
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