In the history of ancient India, the Adivasi tribes were found living a life synchronized with nature, a life in harmony with nature and dependent on nature, thus giving birth to the ancient cultures. Among these tribes, the 'Kol' tribe, also called the 'Ho' tribe stood out gradually. This tribe came to possess their own language, a unique script and designated culture that distinguished them from other tribes. In their culture, that they continue to nurture with love and dedication, various elements can be found pertaining to the varied and exclusive rituals of worshipping and festivities.
People belonging to the Adivasi 'Kol' or 'Ho' tribe are staunchly devoted to the culture and rituals of worshipping and festivity, as they heartily believe these to be ways to avoid epidemics, diseases, losses and grief.
Following this culture, a dedicated place for worshipping, 'deshauli', is established in the communities and neighborhoods belonging to the 'Kol' or 'Ho' tribe, where the rituals of worshipping and festivals are conducted with reverence, to wade off the ill effects of epidemics, diseases and other misfortunes. The person who carries the responsibility of worshipping in 'deshauli' is called 'diuri' in 'Kol' or 'Ho' language.
These worshippings are generally conducted on Tuesdays and Saturdays and incense sticks, dots of vermilion and a pot of sacred water are usually used in the process of worshipping. 
The day before the day of worship, the male members of all the families and the 'diuris' have to keep a fast for the entire day as a part of the ritual. The 'diuri' then instructs the male members of the family to go into deep forests and hills to fetch the roots of trees like 'patal garud', 'ranu ryad', 'gai kesharee', 'bonga god' etc. In the morning of the worshipping, the 'diuri' gets a pot of sacred water and scatters it on the 'deshauli', uses a bit of vermilion on the roots fetched beforehand, and initiates the rituals of worship. After the worship is completed, the same night, between 9pm and 12am, two younger male members, disrobed, are seen carving holes in front of the threshold of each of the families, and burying the worshipped roots in the holes. The 'diuris', thereby, are seen sprinkling the sacred water on these holes where the roots are buried, from the pot they are carrying, while they also put dots of vermilion on the place of the burial. After this, all the family heads and the owners of the houses are summoned by the 'diuris' and the medicines derived from the worshipped roots are handed over to them. These medicinal roots are then distributed among other male and female members of the family who use a white string to tie these in their arms or around their necks in the form of garlands. 
Once these rituals are over, the entrances to the villages and the crossings of roads in the village are also worshipped, as members of the tribe believe this to be instrumental in restricting the epidemics, diseases and misfortunes from entering the village. 
If any evil power is believed to be residing in the villages or the neighborhoods, they are driven away by chanting the names of the gods or 'bonga' like ('mangburu', 'singbonga', 'gnoyabonga', 'beerbonga', 'dharamguru', 'kaunruguru'), apart from reciting the names of the previous masters of the villages and the present masters of the villages.
Singbonga nutum tya, dupub dishum marangbonga
Chanalowh dishum marangbonga
Dupub dishum ham(old) hawh kaw
Dupub dishum dum hawh kaw.
The names of these gods are chanted during the rituals of worshipping. Apart from these, the thirty-two alphabets that belong to the 'warang chiti' script are, in reality, the names of each of the gods: 'ong', 'wohn', 'aa', 'wih', 'yuh', 'ae', 'a/o', 'yah', 'yo', 'ee/ii', ‘uu’, 'ong', 'goh', 'koh’, 'inj','wij', 'wich', 'en', 'od', 'te', 'nung', 'dah', 'ot', 'am', 'bu', 'puh', 'hoyo', 'holo', 'hor', 'har', 'shu', 'si'.
Through these celebrations and festivities, the members of the 'Kol' or 'Ho' tribe have successfully sustained their own traditions and culture with love and dedication, in a bid to prevent extinction. They have also preserved and sustained their language, their mother tongue, through regular and extensive use, along with the rhythms of songs through daily speeches and assembling the dance postures in the way they walk. This, in 'Kol' or 'Ho' language, is called:
Syan gya susun,
Kaji gya durang,
Mad gya rutu,
Hasa gya dumang.
Syan= Path for walking,
Susun= dance,
Kaji= speech,
Durang= music,
Mad= bamboo,
Rutu= flute,
Hasa= soil, earth,
Dumang= madawl, a musical instrument.