Ho Adivasi
The Ho, one of the Adivasi Groups of the Jharkhand State, is concentrated in the Kolhan i.e. present Singhbhum district. According to their tradition, they are of the same family as Munda and they came in Kolhan from Chotanagpur, The Oraon claim that they were driven in the Kolhan by their invasion. When the Ho came to settle in the Kolhan area, the area was occupied by the Bhuinyas and the Jains. They were driven away by the Ho and the entire Kolhan was inhabited by them. They belong to proto-australoid racial stock. They speak Ho language of Mundari family. They speak and understand Hindi and Bengali in corrupt form. The Ho has been a warrior tribe. They had fought with British Troops in Kolhan area.
Culture
The Ho villages are usually situated on the bank of the rivers of by the side of the springs or on the elevated river terraces. Every village comprise of two or more Taloas. A narrow street runs throughout the village. The width of the street is such that bullock carts can run easily. In the centre of the village, the Akhara or dancing ground as situated. The public meeting and the village Panchayat also takes place at the Akhara. The Sarna grove or burial place is situated on the outskirts of the village. The burial place is known as Sasan. At one end of the village, there is abode of the Gram Deo known as Jahera.
The houses are rectangular in shape. They are built of mud walls and roofed with tiles. The walls are plastered with mud neatly. The walls are also painted red and yellow or red and black. They are also decorated with the drawings of the plants and animals. The house has two or more than two rooms. Adhered to the house is a small hut used for the cattle and sleeping purpose of the guest. The one room is used specially for the purpose of sleeping and one for the purpose of cooking and dining. In the dinning room, their family deities reside.
Inside house of the Ho, one finds cot, machia, pida, mat, broom, winnowing tray, different types of basket rope made articles and wooden racks. They have earthen pots, aluminium, bronze brass and steel utensils. Iron knife, karahi, cholani and kalchhul can also be seen, wooden kathauta, Khal-mushali, janta, Denki, Loraha-Silaut are found.
The agricultural implements consist of plough, Harish, Juath, Henga, Kudal, Khanta, Gaiti, axe, hammer etc. For the purpose of protection, they have Lathi, Bhala, Gulel and bow – arrow. They have Nagara, Dhol, Kartal and flute as musical instruments.
In early childhood, the children usually remain half naked. But in late childhood they wear paint, ganji and shirt. The girl wear frock, paint and salwar suit. The women wear Sari, Saya and blouse. The men wear Dhoti, Ganji, Kurta and Gamachha. They also wear slippers and shoes.
The Ho women are very fond of ornaments. They wear ornaments in hair, nose, ear, neck, wrist, feet and fingers. The ornaments are made up of bronze, brass, nickel, steel, glass, thread, seeds, shell, lac, silver and imitation of gold and silver. They purchase ornaments from the local Haat or Feriwala.
Family
The family is the smallest form of society. The Ho family is generally nuclear in structure. Joint families are very less in number. In nuclear family, the father, mother and unmarried children reside together. The married children establish their own family and cook food on separate hearth. The number of hearths symbolizes the number of the family.
The Ho family is patriarchal. The father is the head of the family. He has final say in the family affair and decision. But he does not take any decision by his own will. He seeks the opinion of the wife and young children before arriving at a final decision. Thus, decision in the family is taken on mutual consent.
In order to run the family smoothly, the division of labour is followed based on age and sex. The cooking is done by the wife and man work outside the house. The children assist their parents in the performance of household chores. The aged look after kids, chicks, goats and house when men and women go to work in the forest and field. But this division of labour is only for running the family smoothly.
The relation between husband and wife is generally good. Both have trust in each other and co-operate each other in running the family. Both get up early in the morning and perform labour hard to raise the family income and provide food, cloth and shelter to the family members. Both share the liabilities of the children and aged. But adultery, extra marital relation, laziness and cruel behaviour make the husband wife relation bitter and when the compromise is not reached it leads to divorce. On divorce, the children remain with father. Only infant is allowed to remain with mother till the period of breast feeding. After separation, re-marriage is allowed. Although the divorce is allowed and the permission of the village Panchayat or inter-village Panchayat is a must, but in practice the occurrence of divorce is very rare. Before divorce, attempt is made to make compromise and to give a chance to correct his/her behaviour. Some times minor conflict between the husband and the wife takes place and such incidence as temporary suspension of discussion, not serving food, not cooking, breaking hearth, breaking utensils etc. takes place. Some times beating of wife is also done. Some times wife runs away in the mayake or in the house of neighbour. But such minor differences are settled with the help of children, relatives and neighbour.
The relation between children and parents is also good. The parents love their children very much. They try to fulfil the demands of the children within economic limits. The reward and punishment is a rare. The maximum punishment is scolding or not serving food for few hours. The children are given full freedom. They play and enjoy. They also co-operate the parents in the performance of household chores. The relation between step mother and step son and daughter is generally not good. However some exceptions are there.
The relation between siblings is also generally good. Being the children of the same parents, the siblings eat, play and sleep together in the early childhood. They also do quarrel on many occasions, but it is resolved by the parents. In late brother and sisters start maintaining distance. The brothers play with the boys of their own age group and the sisters play with the girls of their own age group. The brother play out door games and the sisters play in door games. The brothers assist their father in the agricultural works. The sisters assist their mother in household chores. The sisters do cooking and serve food to the brothers. They also wash the plates of the brothers left after eating. The brothers bring edible roots, shoots, flowers, fruits, seeds etc. from the forest for the sisters. After marriage, the sisters leave the house of father and go to stay with their husbands in their villages. The brothers after marriage establish their own families. They live in separate rooms and do work and cooking separately. They inherit the property of the father equally. Sometimes conflict arises over the division of the property between the families of brothers but it is resolved through the village panchayat. The families of brothers and sisters maintain relation by reciprocal exchange of invitation, visit, gift, presentation, money, service, respect and hospitality on festive and ceremonial occasions. The relation between the families of brothers and sisters becomes bitter when proper respect and hospitality are not done.
The relation of the Ho family with the families of lineage, clan and tribe is generally good. They live together and participate in joy and sorrow of each other. The relation becomes bitter on break of incest taboo, adultery, premarital or extra marital sex relation, and cruel behaviour. Such cases go in the village panchayat for decision. The panchayat punishes the guilty person. The relation of the Ho families with the castes and the other tribes of the village are good. They exchange news, views and service on many occasions
The relation of the Ho with neighbouring villages is generally good. They meet frequently in the forest, Haat and working places and exchange news and support each other on many occasions.
Marriage
The Ho believes that for the continuation of blood relation, progeny, family name and the tribe marriage is a must. The marriage provides social sanctions of sexual unions between two individuals of opposite sex. It bestows responsibility of reproduction of children and rearing and caring of children. Thus, for the existence of race and the family name marriage is essential. The Ho practise monogamy but in certain situation like barrenness, widowhood, and widowerhood, they practise bigamy or tri-gamy. For the purpose of marriage, they follow the rule of tribe endogamy and exogamy. A Ho boy is married only to a Ho girl and vice versa. Inter-tribe and tribe –caste marriage is not permissible. It is treated a social offence. The offenders are punished in the form of fines; on the payment of fine they are included in the community. Again for the purpose of marriage, the Ho is divided in a number of totemic clans which are exogamous. Some important clans of the Ho are Bhengra, Bodra, Parti, Hansa, Kandru, Amba, Balum and Gondali. Sagotra. Intra-clan marriage is also a social crime and the offenders are punished with heavy fine. After the payment of fine, the couple is excused and the marriage is socially accepted.
The usual way of acquiring marriage mate in the Ho society is by bride price. The other ways of acquiring marriage mates are service, love, exchange and Gloat. In caser of bride price, the father of the boy approaches the father of the girl with a marriage proposal. When the marriage proposal is accepted by the father of the girl, the discussion on the demands of the bride price is held. The father of the girl demands bride-price in cash and kind. The bride price in kind includes dresses and ornaments of the bride, dresses for bride’s parents, grand parents, brothers and sisters. The rice, pulse, goat, vegetables etc. are also demanded to provide feast to the community members. When the bride price demanded by the bride’s father is accepted by the groom’s father, the marriage is declared settled. In the settlement of marriage, the relatives of the bride and the grooms also play positive role. After the settlement of marriage, the father of the groom puts some cash in the hand of the bride. The Pahan is requested to fix a suitable date of the marriage between December to May. The items of the bride price are paid before a week of the marriage date. When the bride price is not paid, the marriage stands cancelled. But this happens rarely.
A week before the marriage, the father of the grooms comes to pay the bride price with his male relatives. They are accorded a grand welcome. They are served Handia, up to full stomach and meat and rice in hospitality. In the morning they are again served Handia upto full desire along with sweets, Dal-mot, fried grains etc. They are offered Vidai with some fruits or sweets.
After the payment of the bride-price, the fathers of the bride and the groom invite their maternal, paternal and affinal relatives to participate in the function of the marriage. For the purpose of invitation, a male family member visits village to village of the relatives them to come and make the function successful. He gives Haldi and sunfried rice to all relatives as a symbol of invitation. The relatives start coming in the bride and the groom. First of all the ritual of Mitti Korai (digging soil) is performed with the female kins. They visit in one of fields singing and dancing and dig out some soil. The digging out of soil is done by the Phua (father’s sister). The soil is put in a small basket and brought by the mother on her head. From the soil, the earthen hearths are prepared which symbolize a separate family. After marriage, the son or daughter establishes separate hearth and family. The ritual Mitti Korai is followed by the beautificatory rituals like applying Ubatan, oil and Haldi paste in the body of the bride and the groom. This ritual is done by the female kins. During the performance of this ritual, the groom and the bride have to follow a number of taboos on food, visit, bath and cloths. A day before the marriage, the ritual of erecting Marwa is held in the house of the bride as well the groom. The Marwa is erected with the help of bamboo, Khar, leaves, rope etc. The Marwa is erected by the make kins . The community members share feast after the erection of the Marwa. On the occasion of marriage all feasts are cooked by the members. Females are engaged in singing, dancing and performing rituals.
In the morning of the marriage day, the bride and the groom are allowed for the bath. The female kins help them in the performance of purificatory bath after bath; they are given the dresses of marriage to wear. The bride wears ornaments and dresses. She applies nail polish and mehandi. She also puts Kajal in eyes. The bride wears flowers beads in neck, hands and feet. The female kins spray sunfried rice, water and flower over the groom and the men carrying Planquin. They wish for successful marriage and happy return. The male kins of the groom wear new dresses and accompany the groom in the form of Barat Party with musical instruments.
As soon as the members of the Barat party enter in the village of the bride, the male kins of the bride extends a warm welcome. They offer flowers to each member and bring them at the gate of the bride’s house amidst singing and dancing. The Pahan, the father of the bride and the female kins of the bride offer worship to the groom and the members of the Barat Party by spraying flowers, sunfried rice and water. After this ritual, the members of the Barat party are brought at a suitable place for night halt. They are requested to wash hands, mouth, face and feet. Then they are served sweets, Dal-mot and Handia in hospitality.
The female kins of the bride come to bring the groom in the Marwa singing songs. The groom accompanies them and reaches in the Marawa. The companions of the bride cut jokes with the groom, while singing sons. The groom is requested to sit at a mat. The bride is brought in the Marwa. She sits by the side of the groom in another mat. The Pahan enchants Mantras and the groom puts vermillion in the forehead of the bride. All members present there clasp their hands to express congratulations and happiness. Then the corner of the Chadar of the bride and the groom is tied together. The groom and the bride move around fire tank for seven times. Then the ritual of marriage is over. The community members perform dance and sing song. The brie and the groom seek blessings of the elders by touching their feet. All members share the community feast.
In the morning the Vidai of the bride and the groom is made by the father and other kins of the bride. The bride and the groom move to each elders and touch their feet to seek blessings. The elders put some cash in their hands. The youngers sake hands and congratulate the couple. The bride sits in Palanquin. The groom also follows her. The box containing dresses, soap, surf, cosmetics and decorative materials are also put in the Palanquin. With tearful eyes, the kins of the bride extend hearty send off to the bride and the grooms.
After the vidai of the bride and the groom, the Vidai of the members of the Barat Party is also done. All male kins of the bride meet the members of the Barat Party. They embrance to each other according to age and relations. They are given breakfast and Handia in final hospitality. Then they extend hearty send off by seeking excuse of not extending hospitality in good manner.
As soon as the Palanquin carrying the bride and the groom reaches at the gate of the groom’s house, the female kins extend a hearty welcome by offering worships to the bride and the groom. They are brought in the Marwa by putting steps in baskets. They seek blessings of the family deities and ancestral spirits. They also seek blessings of the elder present there. Then community members share the feast.
The bride stays for a week in the house of the father-in-law. Then her father or brother comes to see her and take her back to Mayake. The bride stays in the Mayake for a year. After one year, the groom goes to bring the bride back in his house on prior information. The father of the bride makes Vidai of the bride and the groom with new dresses, sweets and money. The bride comes and starts living in a separate room. She gradually starts cooking separately and running the expenditure from the income of the husband. The husband and wife co-operate each other. They reproduce children and struggle hard to maintain them.
Thus, the marriage witnesses the mutual exchange of invitation, visits, food items, feast, respect, hospitality, service, gift, money etc. between the invitee kin and the invited kins.
Kinship
The kinship system of the Ho presents a model of relationship based on marriage. They believe that the blood of the parents is transmitted in the body of the offspring through reproduction. Thus, parents and children are related through blood. The extension of blood relation is not only up to siblings, but cousins have also been included in blood relation. That is why cousin marriages are not prevalent in the Ho community. The Parents also have siblings and parents. Thus, they have maternal and paternal kins. On the basis of blood relation, as individual has his ascendants and descendants, The Ho traces their descent through male ancestors. The descent is patrilineal. The lineage group consists of families of descended from common ancestors. It includes only the families of brothers not sisters. The Ho also traces their origin from a totem and form totemic clan. Like lineage, the clan is also patrilineage. The inheritance and successions are also patrilineal.
The Ho believes that blood relation is present since birth. But marriage relation exists after marriage binds not only two individuals of opposite sex belonging to the same tribe but different clans in to kinship bondage of husband and wife, but marriage creates sets of new relations. The husband is attached to all family members, paternal and maternal kins of the wife. The wife is attached to all family members, paternal kins and maternal kins of the groom in kinship bondage. All family members of the bride are also related to all family members of the groom. All paternal and maternal kins of the bride and the groom also come under the network of the kinship.
After marriage affinal relatives are formed. The wife is also an affinal relative but she is included in blood relation because blood relation is transmitted through her form one generation to the next. After marriage, different kins have to behave following the usages of kinship. The Ho believes following the kinship usages of avoidance, jokes and takenonymy. Sas-Putoh, Sasur-Putoh, Sas-Damad, Sasur-Damad, Bhawah-Bhainsur, jethala-Bahnoi, Samdhi-Samadhin, behave following the rule of avoidance. On the other hand, Jija-Sala, Jija-Sali, Devar-Bhabhi, Nandoi-Sarhaj, Samadhi-Samadhi, Samadhin-Samadhin behaves following the rule of joking. The husband, wife and the avoiding relatives behave following the rule of takenonymy.
The Ho use classificatory as well as descriptive kinship terminologies to name their relative. Mamera, Chachera, Mausera and Phuphera, Samadhi, Samadhin etc. are classificatory terms. Father, mother, brother, sister, son, daughter etc. are descriptive kinship terminologies. The Ho categories their affinal and consanguineal relatives on the basis of nearness and distance. They also categories their affinal and consanguineal relatives on the basis of age, sex, lineality, colaterality and affinity and place of residence.
The Ho society is kinship based society. The kins play significant role in the Ho Society. The relations between different kins are maintained through reciprocal exchange of initiation, visit, food items, service, feast, respect, request, hospitality, gift, money etc.
Birth
Birth is regarded as very joyous occasion for the couple, family and the community. It proves that the couple is not barren. It enhances the status of husband and wife as mother and father. The birth carries the family name from one generation to the next. It brings addition in the community members. The Ho celebrates the birth of both sexes with equal enthusiasm. The family, lineage, inheritance and succession are patrilineal, but each couple wants daughter essentially. The first choice of the majority of couples is daughter. They want sons essentially to inherit the family name and daughters to exchange at the time of marriage to maintain continuity.
Birth generally takes place in the house. The Dai attends the delivery. Navel is cut with new blade or bamboo blade. All delivery wastes are buried. No body is allowed to enter in the delivery room except the attendant. The mother is served liquid food. She is given Khichari, milk, Halua, Haldi. The baby is breast-fed within an hour of the birth. The first few drops are put on the ground.
In order to provide protection to the mother and the child from the attack of the evil spirits, the Ho put a small branch of the thorny plant at the door of the delivery room Fire is kept burning round the clock. The lamp is kept lighted for the whole night. An iron knife is placed by the side of the mother.
The birth brings pollution for the mother and the child for five days. On 6th day, the delivery room, all other rooms, courtyard and clothes of the child and mother are washed properly. The female members of the community are invited to participate in the function of Chhathi. When all female members assemble in house, the child and the mother are brought for purificatory bath. The attendant plays Thali. While the mother and the child change their clothes after bath. The female members sing songs. The mother seeks blessings of the family deities and all elder members present there. All members share feast before departure.
After Chhathi, the ritual of name giving is done after a month.; The senior member of the family gives a name to the baby. The food serving is done after the eruption of first tooth. The Mundan takes place after two years and earboring is done after three years of age.
Death
The Ho is well aware of the fact that death is a natural and universal phenomenon. They also believe that birth is followed by death. But between birth and death, an individual has to pass through the stages of infancy, childhood, youngood, adult hood and oldhood. After oldhood, there is death and rebirth. Thus, the death in oldhood is followed by rebirth and change of old body into new one. Those who do not incarnate, through rebirth attain the status of ancestral spirits and reside in ancestral world peacefully. But death during childhood and younghood, is taken as unnatural. The souls of such death attain the status of Bhut-Preta. They do not take rebirth and do not find place in ancestral world. They have to remain wondering in dissatisfied condition till their rest life. As they are dissatisfied, they make attack on infant, children, pregnant women, nursing women, bride, groom, cattle and cause them harm. Their attack is normalized by the Bhuta-preta doctor, the Ojha. The Ojha drives out the evil spirits by enchanting mantras, offering sacrifices, requesting many times and finally beating them with shoe and stick.
The Ho burn as well as bury their dead. The Hinduised Ho burn their dead and the Christian Ho bury their dead.
The death brings pollution in the family, lineage and clan groups for nine days. During the period of pollution Haldi, oil and meat are not eaten. No auspicious work is done. Male members do not shave. The female members do not perform bath. On 10th day, the rooms, courtyards, utensils, furniture, clothes and cattle are washed properly. The women perform bath in tank or river. The males get their head hairs cut and beard and moustache shaved. Thus go to perform their bath. All members – male and females, of the community assemble in the house of the deceased and touch Haldi and oil. They go to the place where ancestral Gods and Goddesses reside. They bring a long stone piece and put it on four round or small stone pieces. They also put food, bow, and arrow, below the stone pieces. They call it as memorial stone.
Economy
The main means of livelihood of the Ho tribe is agriculture supported by food collection and wage earning. Some Ho families learn livelihood as permanent industrial and mining labours.
The land of the Ho villages is classified in two Bari land, Don land and Tanr land. The bariland is situated just by the side of the house. In Bariland, maize, bean and vegetables are grown during the rainy season. In don land, paddy is cultivated and in Tanr land coarse variety of paddy, Maize, Millet, Kurathi etc. are cultivated. The cultivation of coarse variety of paddy, maize, marua, til, arahar, kurathi, vegetable etc. grain, Tisi, Peas etc. are done by dry cultivation method and the cultivation of paddy is done by wet cultivation method. For the cultivation of paddy, plough and he-buffaloes or oxen are owned at family level. Each family also has own agricultural implements. They do not hire labour for agriculture. They do agriculture by own family and exchange of labour with the other families of the village. The families depend upon agriculture supplement their income by food collection, collection of forest produce and wage-earning. But they are facing a great problem in the agriculture, food collection and wage earning. They do not have assured means of irrigation. Lack of irrigation forces them to do only Vadai and Agahani crops. Rabi and Garma crops are not cultivated. They are engaged in agriculture only for 6 months in a year. For another six months, they are dependent upon collection of MFP and causal labour. In the collection of forest produce, they are facing problems due to forest Regulations and Acts. In the work as causal labour they do not get work regularly. They are also not paid minimum wages.
Some Ho families are employed in industries and miens as permanent labour. Their conditions are better than the families dependent on agriculture. Some members of the community are also employed in small Government jobs. They are also in better condition but remain in present and never care for tomorrow.
The Ho visit the local Haat with great enthusiasm. They do marketing of essential commodities in the local Haat. They also sell their produce in the hands of middlemen in the Haat. They avail credit facilities in the market because Mahajans know then by face and name. The Ho are their regular customers. The women and children buy Jilebi, Duska, Lakatho and Bhunja with great eager.
Religion
The Ho religion presents a mixture of tribal religion, Hinduism, and Christianity. The sun, moon, earth, river, and mountain are the principal Bongas of the Ho. The Singbonga is the chief Bonga of the Bongas. The Dharati Mai is his consort. They have Thakur Deo as the village diety and Dihwar Deo as the diety of the village boundary. The ancestral spirits reside in the grove of the village where their memorial stones lie. They also believe in mahadeo, Bhagwati, manasa and Lakshmi. They celebrate festivals like Sarhul, Karma, Jitai, Sohrai, Nawakhani, Dusehra, Diwali, Phagu. The Christian Ho celebrates Christian festivals and visits the local church on every Sunday. They are also guided by the Church authority.
The Ho offer sacrifice of animals to please Gods, Goddesses, ancestral spirits and evil spirits. Sacrifices of he-goat, he-sheep, calf, cock, duck etc. is done in the name of the spirit. The Baiga is their sacred specialist.
The Ho believes in Bhuta-Preta and witchcraft. They believe in evil spirits which causes disease and death. They go to the Ojha for the cure of attack of evil spirits.
Political Organisation
The Ho have their own village community Panchayat and the inter village Panchayat. The village head is called Munda and the head of the inter village Panchayat is called Manaki. In the village Panchayat cases related to break of incest taboo, adultery, extra marital relation, enter-tribe marriage, intra clan marriage, divorce, property inheritance, division of property etc. are decided. In the village Panchayat all heads of the families participate and take a common decision. In the inter village Panchayat all heads of the village take part. If an individual is dissatisfied by the decision of the village Panchayat he may approach the inter village Panchayat. The decision of the Panchayat is obeyed. Those who do not obey are ousted from the community and are included only after payment of fine in the form of community feast.
Now-days, the influence of the Thana police and court has touched the Ho. They also go in Thana and court against the decision of the village and the inter village Panchayat.
The Ho are comparatively conscious towards their political rights. Some of them are also leaders of their tribe. They go to villages to influence the voting behaviour in favour of a particular candidate. Some are also members of political parties and supporters of different political parties. Majority of them know the names of political parties and their symbols. They also take active part in the election and have been able to send members of their community in the parliament and State Assembly.
Women
Like other tribal women, the Ho women are industrious by nature. They not only perform domestic work, but also work in forest, field industry, mines, road construction, bridge construction, house construction, brick kiln etc. to earn wages. They contribute more than their male counter parts in raising the family income and maintaining the family. They are custodian of family, culture and traditions. They are the first teacher of the primary institution family. But they have been deprived of their rights. They have to observe a number of taboos imposed on them by the society. When their son and husband die, they are treated as witchcraft to take their property. They do not enjoy inheritance right and can not sell the property of husband after his death.
Children
The Ho children are loved in the society and enjoy freedom to play the games with the children of their own age group. They also assist their parents in the performance of domestic work. They are also enrolled in the Government School. But they are left upon their will to attend school or not. The parents do not punish them for not going to school. Many of them are found not attending the school and finally become dropouts. Many of them remain illiterate. They have to fall victim of exploitation and oppression round the life as labour.
Young
The Ho young are the real work force of the community. The contribution of youth is of great value for the society. They have to share the liabilities of the children and the aged. They struggle hard to raise the family income and to provide food, cloth and shelter to all family members. But the youth are facing the problem of unemployment and poverty. They are not getting employment regularly round the year. They have come in contact with the modern societies and wish to lead modern life. But property comes in their way to adopt modern life. They feel frustrated. Being frustrated their behaviour become abnormal. Many of them are facing the problem of leading family life peacefully. Few have fallen victims of personality disorganizations. Few others are involved in theft, dacoity, begging, loot, murder etc.
Aged
The Ho aged knows well that they do not have economic value. But they have social and ritualistic value. During oldhood, they are dependent upon their sons families. Who provide them breakfast and food in time. Knowing the economic condition of the family, they do not compel their sons to spend more on their treatment. With grand sons and daughters, they pass their time peacefully and do little work like making cot, looking after kids, Bari land, ducks, chicks, etc. They tell stories and riddles to their grand sons and grand daughters. They have experience of leading life in poverty. They provide positive suggestions to their children when they are in trouble. They are worshipped on the occasion of ceremonies and their blessings are sought by the family members.
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