The story in short

OBCs (Other Backward Classes) in the South Chotanagpur region of Jharkhand say they have been left with nothing. In seven districts, they have zero reservation in government jobs. Local political posts, and the MLA and MP seats in the area, are reserved for Scheduled Tribes. They have no rights under the PESA law, even though they have lived here as original inhabitants since ancient times. And the 2027 Census, announced as a caste census, has no column for them.

It wasn’t always like this. In undivided Bihar, OBCs here had 27% reservation in jobs and held local political posts. That changed after Jharkhand became a separate state.

In October 2026, the community protested for three days in Simdega with a torch rally, a shutdown and a dharna. On 7 October, they sent a letter to the President of India with four demands: an OBC column in the census, 27% job reservation across Jharkhand, a share in political posts based on population, and a share under the PESA law based on population.

My roots are in an OBC family, so this matters to me. The letter was sent by the Zila Pichhdi Jati Sangharsh Samiti, Simdega (District Backward Caste Struggle Committee), led by Chief Patron Jagdish Sahu, President Ramji Yadav, General Secretary Bajrang Prasad and Treasurer Parshuram Sahu. Below, I explain who the OBCs of this region are, what has happened to them over the years, what is happening now, and what they are asking for.

Who are we talking about?

The letter is about OBC people living in the South Chotanagpur division of Jharkhand, in districts like Simdega, Gumla, Lohardaga, Khunti and Ranchi.

OBCs have lived here since ancient times, which is why they’re called moolvasi. Their main language is Nagpuri, also called Sadri. The word Sadri comes from Sadan, meaning the Sadan are the original inhabitants of this land.

From weddings, births and deaths to festivals, OBCs offer tapawan and bali just like Adivasis. No ceremony is considered complete without them. They worship at Sarna, celebrate Karam and Sohrai, and worship nature. Many OBC people still serve as pahan, mahto, pujar and gram pradhan.

Today, according to the letter:

• About 80% live in remote villages.
• About 70% live below the poverty line.
• Literacy is around 40%, and women are half as literate as men.

Most people get by through farming, daily labour or pulling rickshaws. Parents cut down on their own food to send their kids to the village government school. They hope the child will study, get a job and pull the family out of poverty.

How things used to be

In undivided Bihar, OBCs got the same 27% reservation in jobs in every district and at the state level.

In politics too, OBC people from here became mukhiya (village head), pramukh (block head), and chairpersons of nagar panchayats, nagar parishads and zila parishads. They also became mayors of municipal corporations.

What changed after Jharkhand was formed

The letter says that in 2002, under a conspiracy, Jharkhand cut OBC reservation to 14% at the state level. 17 districts got different percentages. The remaining seven districts got zero: Gumla, Simdega, Lohardaga, Khunti, Latehar, West Singhbhum and Dumka. According to the letter, this was done so that OBCs could never come together.

In politics, all the local posts mentioned above were reserved for Scheduled Tribes (STs). The MLA and MP seats here are also reserved for STs. As the letter puts it, in the name of reservation, OBCs have been left with only air and water.

For families who send their children to school hoping for a job, this means that even a peon’s job is out of reach.

What’s happening now

The letter points to two more recent issues.

The PESA law. OBCs here follow customary traditions, customary justice and customary worship. Still, the PESA law being implemented in 2025 leaves them out. This goes against the original PESA law of 1996.

The census. During the Lok Sabha session in financial year 2025–26, Home Minister Amit Shah announced that the 2027 Census would count caste. But the house listing and census going on right now only have columns for Scheduled Castes, Scheduled Tribes and Others. The letter says OBCs, the largest group by population, are facing serious injustice and being cheated.

Put together, OBCs here now have:

• zero reservation in jobs
• zero share in politics
• zero rights under the PESA law
• no OBC column in the current census

Because of this, the letter says, OBCs are being treated like second-class citizens.

Taking it to the streets

The community responded with three days of protest.

On 3 October 2026, District President Ramji Yadav wrote to the Sub-Divisional Officer (SDO), Simdega, to inform him of the plan. The Central Pichhdi Jati Sangharsh Samiti, Jharkhand had decided on protests against the Central Government in Simdega, Gumla, Lohardaga, Khunti and Ranchi districts, because the 2027 Census has no OBC column. The Simdega district committee backed them with a day-by-day plan, and the SDO office stamped the letter as received.

5 October: Torch rally

Led by Ramji Yadav, committee workers and supporters set off with torches in hand through the town to the lower market. It ended at Mahavir Chowk, where they burnt effigies of the Prime Minister and the Home Minister.

Ramji Yadav asked the government to add a separate census column so that backward castes are clearly identified, and to ensure reservation in line with their population.

6 October: Shutdown and chakka jam

The plan called for all shops across Simdega district to stay shut, along with a chakka jam (road blockade). Essential services like medicine shops, ambulances, milk and newspapers were kept out of the shutdown.

7 October: Dharna and memorandum

The last day was set for a one-day symbolic dharna in front of the Nagar Parishad from 11 am to 2 pm, and a memorandum to the Central and State Governments through the Deputy Commissioner, Simdega. That memorandum is the letter to the President.

The letter to the President

The letter, dated 7 October 2026, is addressed to the President of India and was sent through the Deputy Commissioner of Simdega. The Sub-Divisional Office, Simdega stamped it as received the same day.

It makes four demands:

1. Add an OBC column to the 2027 Census.
2. Give OBCs the same 27% reservation in jobs across Jharkhand, at the state level and in every district.
3. Give OBCs reservation or a share in all political posts based on population, like in undivided Bihar.
4. Give OBCs a share under the PESA law of 2025 based on population, so that social harmony is maintained.

Copies were also sent to the Prime Minister of India, the Union Home Minister, the Governor of Jharkhand and the Chief Minister of Jharkhand.

Where things stand

The community has now put its case and its four demands before the President, the Prime Minister, the Home Minister, the Governor and the Chief Minister. Committee members have said the movement for OBC rights and reservation will continue.

झारखंड के OBC जनगणना में अपना कॉलम क्यों माँग रहे हैं

गिनती से बाहर

संक्षेप में पूरी बात

झारखंड के दक्षिणी छोटानागपुर क्षेत्र का पिछड़ी जाति (OBC) समाज कहता है कि उसके हाथ में कुछ नहीं बचा। सात ज़िलों में सरकारी नौकरी में OBC आरक्षण शून्य है। यहाँ के स्थानीय राजनीतिक पद और विधायक-सांसद की सीटें अनुसूचित जनजाति के लिए आरक्षित हैं। आदिकाल से यहाँ के मूलवासी होने के बावजूद पेसा कानून में इन्हें कोई अधिकार नहीं मिला। और 2027 की जनगणना, जिसे जातिवार जनगणना बताया गया था, उसमें इनका कॉलम ही नहीं है।

हमेशा ऐसा नहीं था। अविभाजित बिहार में यहाँ के OBC को नौकरी में 27% आरक्षण मिलता था और वे स्थानीय राजनीतिक पदों तक भी पहुँचते थे। झारखंड अलग राज्य बनने के बाद यह सब बदल गया।

अक्टूबर 2026 की शुरुआत में सिमडेगा में समाज ने तीन दिन विरोध किया: मशाल जुलूस, बंद और धरना। 7 अक्टूबर को राष्ट्रपति को चार माँगों वाला पत्र भेजा गया: जनगणना में OBC कॉलम, पूरे झारखंड में नौकरी में 27% आरक्षण, आबादी के हिसाब से राजनीतिक पदों में हिस्सेदारी, और आबादी के हिसाब से पेसा कानून में हिस्सेदारी।

मेरा संबंध भी एक OBC परिवार से है, इसलिए यह मेरे लिए बहुत मायने रखता है। यह पत्र जिला पिछड़ी जाति संघर्ष समिति, सिमडेगा ने भेजा, जिसके मुख्य संरक्षक जगदीश साहु, अध्यक्ष रामजी यादव, महासचिव बजरंग प्रसाद और कोषाध्यक्ष परशुराम साहु हैं। आइए, आसान भाषा में समझते हैं कि यहाँ के OBC कौन हैं, पहले क्या हुआ, अब क्या हो रहा है और समाज क्या माँग रहा है।

हम किनकी बात कर रहे हैं?

पत्र झारखंड के दक्षिणी छोटानागपुर प्रमंडल में रहने वाले पिछड़ी जाति के लोगों की बात करता है, जैसे सिमडेगा, गुमला, लोहरदगा, खूँटी और राँची ज़िले।

पिछड़ी जाति यहाँ आदिकाल से रहती है, इसलिए इन्हें मूलवासी कहा जाता है। इनकी मुख्य संपर्क भाषा नागपुरी (सादरी) है। ‘सादरी’ शब्द ‘सदान’ से बना है, यानी सदान ही इस क्षेत्र के मूल निवासी हैं।

शादी-ब्याह, जन्म-मरण से लेकर पर्व-त्योहार तक, पिछड़ी जाति में भी आदिवासियों की तरह तर्पण और बलि दी जाती है। इसके बिना कोई काम सफल नहीं माना जाता। ये लोग सरना पूजा, करम पूजा, सोहराई पूजा और प्रकृति की पूजा करते हैं। आज भी कई OBC लोग पाहन, महतो, पुजार और ग्राम प्रधान हैं।

पत्र के अनुसार आज इनकी हालत ऐसी है:

• लगभग 80% लोग सुदूर गाँवों में रहते हैं।
• लगभग 70% लोग गरीबी रेखा से नीचे जीवन बिताते हैं।
• साक्षरता करीब 40% है, और महिलाएँ पुरुषों से आधी साक्षर हैं।

ज़्यादातर लोग खेती-बारी, मज़दूरी और रिक्शा चलाकर गुज़ारा करते हैं। माँ-बाप अपना पेट काटकर बच्चों को गाँव के सरकारी स्कूल भेजते हैं। उम्मीद यही होती है कि बच्चा पढ़-लिखकर नौकरी करेगा और घर की गरीबी दूर होगी।

पहले कैसा था?

अविभाजित बिहार में राज्य और हर ज़िले में OBC को नौकरियों में एक बराबर 27% आरक्षण मिलता था।

राजनीति में भी यहाँ के OBC लोग मुखिया, प्रमुख, और नगर पंचायत, नगर परिषद और ज़िला परिषद के अध्यक्ष बनते थे। नगर निगम में मेयर भी बनते थे।

झारखंड बनने के बाद क्या बदला?

पत्र कहता है कि 2002 में एक साज़िश के तहत झारखंड में राज्य स्तर पर OBC आरक्षण 14% कर दिया गया। 17 ज़िलों में अलग-अलग आरक्षण दिया गया। बाकी 7 ज़िलों में आरक्षण शून्य कर दिया गया: गुमला, सिमडेगा, लोहरदगा, खूँटी, लातेहार, पश्चिमी सिंहभूम और दुमका। पत्र के अनुसार, ऐसा इसलिए किया गया ताकि पिछड़ी जाति कभी एकजुट न हो सके।

राजनीति में ऊपर बताए सारे पद अनुसूचित जनजाति के लिए आरक्षित कर दिए गए। यहाँ विधायक और सांसद की सीटें भी अनुसूचित जनजाति के लिए आरक्षित हैं। पत्र के शब्दों में, आरक्षण के नाम पर पिछड़ी जाति के लिए सिर्फ़ हवा और पानी बचा है।

जो परिवार नौकरी की उम्मीद में बच्चों को पढ़ाते हैं, उनके लिए इसका मतलब है कि चपरासी की नौकरी भी नहीं मिल पाती।

अभी क्या हो रहा है?

पत्र दो और ताज़ा मुद्दों की बात करता है।

पेसा कानून। यहाँ के OBC रूढ़िवादी परंपरा, रूढ़िवादी न्याय और पूजा विधि को मानते हैं। फिर भी 2025 में लागू पेसा कानून में इन्हें वंचित रखा गया है। पत्र के अनुसार, यह मूल पेसा कानून 1996 के खिलाफ़ है।

जनगणना। वित्तीय वर्ष 2025–26 के लोकसभा सत्र में गृहमंत्री श्री अमित शाह ने घोषणा की थी कि 2027 की जनगणना जातिवार होगी। लेकिन अभी चल रही मकान गणना और जनगणना में सिर्फ़ अनुसूचित जाति, अनुसूचित जनजाति और अन्य का कॉलम है। पत्र कहता है कि सबसे ज़्यादा आबादी वाली पिछड़ी जाति के साथ घोर अन्याय और धोखा हो रहा है।

कुल मिलाकर, आज यहाँ OBC के लिए:

• नौकरी में आरक्षण शून्य है
• राजनीति में भागीदारी शून्य है
• पेसा कानून में अधिकार शून्य है
• और अभी की जनगणना में OBC का कॉलम ही नहीं है

पत्र के मुताबिक, इसी वजह से पिछड़ी जाति को दोयम दर्जे का नागरिक बना दिया गया है।

सड़कों पर उतरा समाज

इसके जवाब में समाज ने तीन दिन विरोध किया।

3 अक्टूबर 2026 को ज़िला अध्यक्ष रामजी यादव ने अनुमंडल पदाधिकारी, सिमडेगा को पत्र लिखकर कार्यक्रम की जानकारी दी। जनगणना 2027 में OBC का कॉलम न होने के विरोध में केंद्रीय पिछड़ी जाति संघर्ष समिति, झारखंड ने सिमडेगा, गुमला, लोहरदगा, खूँटी और राँची ज़िलों में केंद्र सरकार के खिलाफ़ विरोध तय किया था। ज़िला समिति सिमडेगा ने इसके समर्थन में तारीखवार कार्यक्रम रखा, और अनुमंडल कार्यालय ने यह पत्र उसी दिन प्राप्त किया।

5 अक्टूबर: मशाल जुलूस

रामजी यादव के नेतृत्व में समिति के कार्यकर्ता और समर्थक हाथों में मशाल लेकर निकले। जुलूस मेन रोड से शुरू होकर शहर के अलग-अलग रास्तों से होते हुए नीचे बाज़ार पहुँचा। रास्ते भर OBC आरक्षण और जनगणना में पिछड़ी जातियों के लिए अलग कॉलम की माँग पर नारे लगे। आख़िर में कार्यकर्ता महावीर चौक पहुँचे और प्रधानमंत्री व गृहमंत्री का पुतला दहन किया।

रामजी यादव ने सरकार से माँग की कि जनगणना में पिछड़ी जातियों की साफ़ पहचान के लिए अलग कॉलम जोड़ा जाए और आबादी के हिसाब से आरक्षण का लाभ मिले।

6 अक्टूबर: बंद और चक्का जाम

कार्यक्रम के अनुसार पूरे सिमडेगा ज़िले की सभी दुकानें बंद रहनी थीं, साथ ही चक्का जाम। दवा दुकान, एम्बुलेंस, दूध और पेपर जैसी ज़रूरी सेवाएँ बंद से मुक्त रखी गईं।

7 अक्टूबर: धरना और ज्ञापन

आख़िरी दिन नगर परिषद के सामने सुबह 11 बजे से दोपहर 2 बजे तक एकदिवसीय सांकेतिक धरना और उपायुक्त सिमडेगा के माध्यम से केंद्र और राज्य सरकार को ज्ञापन देने का कार्यक्रम था। यही ज्ञापन वह पत्र है जो राष्ट्रपति को भेजा गया।

राष्ट्रपति को पत्र

7 अक्टूबर 2026 का यह पत्र महामहिम राष्ट्रपति के नाम है और उपायुक्त, सिमडेगा के ज़रिए भेजा गया। अनुमंडल कार्यालय, सिमडेगा ने इसे उसी दिन प्राप्त किया।

इसमें चार माँगें हैं:

1. जनगणना 2027 में पिछड़ी जाति (OBC) का कॉलम भी शामिल किया जाए।
2. झारखंड में राज्य और सभी ज़िलों में OBC को नौकरी में एक बराबर 27% आरक्षण दिया जाए।
3. अविभाजित बिहार की तरह, राजनीति में आबादी के आधार पर सभी पदों में आरक्षण या भागीदारी दी जाए।
4. पेसा कानून 2025 में आबादी के आधार पर भागीदारी दी जाए, ताकि सामाजिक समरसता बनी रहे।

इसकी प्रतिलिपि माननीय प्रधानमंत्री, माननीय गृहमंत्री, महामहिम राज्यपाल, झारखंड और माननीय मुख्यमंत्री, झारखंड को भी भेजी गई।

आगे क्या?

समाज ने अपनी बात और चारों माँगें राष्ट्रपति, प्रधानमंत्री, गृहमंत्री, राज्यपाल और मुख्यमंत्री तक पहुँचा दी हैं। समिति के सदस्यों का कहना है कि पिछड़ी जातियों के अधिकार और आरक्षण के लिए आंदोलन आगे भी जारी रहेगा।

AI has transformed how we conduct research, making it faster, broader, and more automated than ever. And in this rush for efficiency, we have sidelined the very skill that gives research its meaning: human interpretation. The challenge isn’t AI itself , it’s how we pair its speed with human interpretation to uncover why things happen.

Why Research Still Needs a Human in the Loop

Dashboards, AI summaries, and automation promise understanding, but what we often get is speed without substance.

We experienced this firsthand while studying the Arattai app, an Indian messaging platform positioned as a local alternative to WhatsApp. We evaluated its onboarding flow to identify opportunities to improve feature discovery and adoption.

We interviewed eight users, including teachers, students, and working professionals, representing the diversity of WhatsApp’s user base. Participants claimed they clearly understood Arattai’s new “Settings” options, confidently explaining what each one meant. But when we observed them using the app… their interpretations as well as clicks were often incorrect, and hesitations were frequent.

This experience exposed a fundamental truth: users often sound confident but act confused. If we had relied solely on self-reported feedback or, worse, AI-generated summaries, we would have concluded that onboarding was perfectly clear.

AI tools helped us summarize user responses efficiently, but pairing these summaries with real-time observation revealed insights that numbers alone couldn’t.

Understanding Is Easy to Fake

The modern research stack gives us a sense of mastery that can be deceptive. Upload transcripts, run sentiment analysis, cluster responses, and visualize results, and suddenly, everything looks clean and conclusive. Yet, as Meghann York, VP of Product Marketing at Ticketmaster, reminds us, “We can’t create product messaging, sales enablement, or campaigns in a vacuum. Everything we turn out needs to be created with our customer at the center.”

Ironically, we now have more data about our customers than ever before, but less understanding of them. Automated transcripts and AI-driven clustering simplify messy qualitative input into digestible summaries. They might report, “Most users understood the new feature,” while quietly masking contradictions and uncertainty.

Automated tools can create a sense of certainty. It makes us feel we have found answers when we have really only skimmed the surface. The danger is not misinformation, it’s false confidence.

By pairing AI with human review, we can detect hidden contradictions and nuances.

Between Data and Insight

Nielsen Norman Group points out, data, findings, and insights are not the same thing.

• Data are raw facts and responses.
• Findings are patterns or trends in that data.
• Insights explain why those patterns exist and what they mean for strategy.

Many teams skip straight from data to “insight,” assuming that a well-designed dashboard equals deep understanding.

This shortcut has created what we call a research skill crisis. We increasingly depend on automated tools but lose touch with essential research competencies: designing good questions, identifying bias, triangulating results, and connecting data back to human behavior.

For example, an AI tool might cluster feedback under “pricing confusion.” But that label is meaningless until a human analyst interprets why: Are customers confused by value? by tiering? by naming? Each possibility implies a different business response.

As MarketingProfs aptly puts it, “More data does not equal better insights.” Tools democratize access, but not understanding. The real differentiator isn’t collecting data; it’s making meaning from it.

AI can surface patterns quickly, but it’s the human researcher who interprets the ‘why,’ connecting data back to behavior and context.

Meaning Lives Between the Words

Automation can record what people say but not how they feel, hesitate, or contradict themselves.

In qualitative research, meaning often lies in the unsaid: the pause before an answer, the nervous laugh, and the quick correction. These subtleties are invisible to algorithms.

As Harvard Business Review notes, empathy remains the ultimate differentiator between analysis and understanding.

While AI can summarize speech efficiently, humans capture subtle cues like pauses, corrections, contradictions that provide true understanding. Together, they form a fuller picture.

We are the Bridge

Two types of research coexist:

• Generative research, which explores new opportunities.
• Evaluative research, which tests and validates existing ideas.

Automation can accelerate both but it has blurred their boundaries. Many teams now run “lightweight” research cycles using AI surveys and call it generative work, when in reality, it’s a condensed form of evaluation.

As the Product Marketing Alliance emphasizes, we must remain the connective tissue between the two. AI can surface recurring phrases like “privacy concerns,” but it cannot interpret their meaning. We must discern whether this reflects fear, confusion, or skepticism and what that means.

AI surfaces recurring phrases or patterns, but humans interpret meaning and connect generative research to evaluative precision , creating insights AI alone cannot.

Research for Value Creation, Not just Validation

Research is too often treated as a checkpoint to confirm that decisions made upstream were correct. But true research should shape those decisions in the first place.

The most strategic businesses look for what customers cannot articulate, such as latent needs, hidden motivations, and emotional triggers that point toward new opportunities.

As Marty Cagan, author of Inspired, puts it: “Good teams test to validate ideas; great teams test to learn what to build next.”

When we approach research as a discovery engine, we move from answering “Did this work?” to asking “What’s missing?”. That is where differentiation is born.

Reclaiming the Human Edge

So how can we reintroduce the human dimension into research without losing the efficiency of modern tools? Here are four ways to begin:

1. Rediscover curiosity: Use AI to surface anomalies, and you investigate why. Treat every dataset as a hypothesis, not a conclusion. Ask: Which voices are missing? What doesn’t fit the pattern? Real insight often hides in outliers.
2. Observe behavior: People’s actions reveal truths their words can’t. AI can track clicks or interactions; humans capture hesitation, expressions, and context.
3. Audit your AI outputs: Forrester Research warns bias and overfitting are common in AI analytics. Regularly check for bias and whether your data reflects diverse users, not just convenient ones.
4. Invest in interpretation and storytelling: In the next decade, people who can interpret data and not just collect it will stand apart. Befriend AI to provide supporting evidence. Learn to turn evidence into stories that inspire action.

In short, reclaim your role as the translator between human truth and product direction. Tools amplify research, but they cannot replace reasoning.

We have never had more access to information yet never faced greater risk of misunderstanding it. Harvard Business Review observed, “The final competitive advantage is not information, it’s interpretation”.

In an age of automation, true insight comes from combining AI’s speed and scale with human judgment, empathy, and curiosity. The future will reward people who can think (not just measure), observe (not just summarize), and interpret (not just analyze); amplified, not replaced, by technology.

Co-authored by Mrinal Bhardwaj

It's been 4 years I was first introduced to Anthropology as a subject by a friend, when I decided to prepare for UPSC. I had no clue what the subject meant. As a design graduate, I loved to understand people, their cultures and beliefs, which was at that time limited to fieldwork at craft clusters, where I observed artisans at work and listened to their stories. It was during that phase that I realized how design is not just about form or function — it’s about people.

I watched a few videos about Anthropology and enrolled in a short-term course at Vaid's ICS. I enrolled in Master’s in Anthropology in January 2024. Since then, I have been wondering — How does anthropology inform design? or even vice versa. Just last week, while conducting a literature review for my project titled “Role of Design in Social Innovation”, I came across the subdiscipline of DESIGN ANTHROPOLOGY.

Design anthropology connects anthropology (the study of people and cultures) with design (the act of creating solutions and experiences).

It explores how design shapes everyday life, and how understanding culture can make design more meaningful (Gunn, Otto & Smith, 2013). Instead of only focusing on “users,” design anthropology studies people in their social and cultural worlds, asking why they act in certain ways, not just how they use things (Gunn et al., 2013).

Historical Background

The idea of combining anthropology and design developed in the late 20th century, when researchers started using ethnography (long-term observation of people) in product and technology design. Early examples include Salvador, Bell, and Anderson’s work on design ethnography (1999), which introduced anthropology to technology and workplace studies.

Later, Dourish and Bell (2011) showed that technology itself is shaped by cultural values and should be studied as part of everyday life. Their work argued that technology design is never neutral; it always reflects the society and time in which it is made (Dourish & Bell, 2011). This shifted attention from technical efficiency to social meaning in design.

From Observation to Creation

Traditionally, anthropology observes, while design intervenes. But design anthropology blends the two. It uses ethnography (the method of observing people in their natural settings) not just to study but also to create.

Researchers observe people, talk to them, and sometimes live among them to understand how they interact with products, systems, or spaces (Otto & Smith, 2013). However, unlike traditional anthropology, the goal here is not only to understand but also to create. Insights from ethnography are directly used to shape prototypes, workshops, and design concepts (Dourish, 2006).

This combination of studying and making allows designers to develop more context-aware and human-centered solutions. As Gunn et al. (2013) explain, design anthropology produces a special kind of knowledge, one that connects deep cultural understanding with practical design outcomes.

Designing With, Not For

A central principle in design anthropology is co-creation, designing with people, not for them. Communities, users, and stakeholders become co-designers who help define problems and shape solutions (Verclyte, 2023; Gunn et al., 2013).

Workshops, participatory games, and prototypes are used to open up dialogue and explore hidden ideas or values within a community. However, researchers warn that participation must be genuine, not just symbolic. If designers control the process too much, co-creation can become extractive, taking knowledge from communities without giving them real influence (Verclyte, 2023).

Therefore, shared ownership and mutual learning is emphasized, making sure design outcomes reflect the voices and priorities of the people involved.

Decolonizing Design

Recent work in design anthropology has moved toward decolonial and critical perspectives. Scholars such as Tunstall (2013; 2020) argue that design often carries Western, colonial assumptions about progress, modernity, and innovation. She calls for decolonizing design innovation, meaning that design processes should respect Indigenous knowledge, local traditions, and alternative ways of knowing.

This approach sees design as a political practice, one that can either reproduce inequality or challenge it. Tunstall (2020) and others argue that designers must be aware of whose knowledge is being valued, whose voices are missing, and who benefits from the final product. Thus, design anthropology becomes not just a method, but a movement toward fairness, cultural diversity, and epistemic humility.

Ethics and Care in Practice

Design anthropology asks researchers to engage with communities in ways that are respectful, transparent, and reciprocal (van Leeuwen, 2024; Gunn et al., 2013). This means getting informed consent, sharing results, and ensuring that knowledge gained is not used in harmful or exploitative ways.

Ethics also involves understanding the long-term impact of design. As van Leeuwen (2024) explains, design anthropology promotes an “ethics of care,” treating design as an ongoing relationship rather than a one-time solution. Designers are encouraged to remain accountable for how their work changes people’s lives, data practices, or social structures.

Context Matters

Design anthropology warns against one-size-fits-all design. What works beautifully in one cultural setting may fall flat in another.

A mobile app designed for rural India, for instance, can’t just replicate a Western UX model. It must consider trust, literacy, language, and local norms (Oxford Research Encyclopedia, 2020; Ventura, 2017).

This is why scholars question the idea of scalable design. Instead, design anthropologists propose flexible frameworks, such as modular systems or boundary objects that allow local communities to adapt designs in their own ways (Ventura, 2017).

Imagining the Future

While traditional anthropology studies the present, design anthropology also looks at the future. Researchers use tools like speculative design and design fiction to imagine possible futures, exploring how emerging technologies might change social relationships, rituals, or identities (Dourish & Bell, 2011). For example, speculative ethnography can explore how future humans might interact with AI, or how rituals might change in digital spaces.

According to Dourish and Bell (2011), such speculative thinking makes design anthropology a bridge between cultural understanding and innovation.

Why It Matters

Design anthropology invites us to pause and reflect before we “innovate.” It teaches that understanding must come before intervention. It asks us to design not from assumptions, but from empathy grounded in real human and cultural experience.

Design anthropology values understanding before intervention, collaboration over control, and care over efficiency. This makes it a powerful tool for both social understanding and social change.

For more, checkout…

• Singh, A. (2021). Envisioning ‘anthropology through design’: A design interventionist approach to generate anthropological knowledge. Design Studies, 76, 100973.
• Dourish, P. (2006). Implications for Design.
• Dourish, P., & Bell, G. (2011). Divining a Digital Future: Mess and Mythology in Ubiquitous Computing. MIT Press.
• Gunn, W., Otto, T., & Smith, R. C. (2013). Design Anthropology: Theory and Practice. Bloomsbury.
• Otto, T., & Smith, R. C. (2013). Design Anthropology: A Distinct Style of Knowing.
• Tunstall, E. D. (2013; 2020). Decolonizing Design Innovation: Design Anthropology, Critical Anthropology, and Indigenous Knowledge.
• Verclyte, S. (2023). Participatory Design and the Ethics of Co-Creation.
• van Leeuwen, C. (2024). Relational Ethics in Design Anthropology.
• Ventura, J. (2017). Cultural Contexts in Design Anthropology.
• Oxford Research Encyclopedia of Anthropology (2020). “Design Anthropology.”

When India’s homegrown messenger Arattai suddenly saw its daily users jump from 3,000 to over 350,000 in just three days in September 2025, we knew this wasn’t just a growth story; it was a story about experience. What happens when a product built on national pride and privacy promises suddenly becomes the center of everyone’s attention? And how does onboarding, those first few screens that most teams treat as a checklist, become the real test of trust?

That’s what we set out to explore. We knew the real challenge isn’t downloads, it’s retention. Rather than simply reviewing Arattai’s screens, we approached the project from a user-centered onboarding lens, treating every interaction as an opportunity to build confidence and connection. We combined interface analysis, user interviews, and behavioral mapping to understand how design choices influenced user trust.

Our goal wasn’t just to identify what worked, but to uncover how onboarding could make users feel genuinely welcomed, safe, and proud to be part of something “Made in India.”

Let’s begin…

Co-author: Mrinal Bhardwaj

When I was a student at NIFT (National Institute of Fashion Technology), I often wished I had someone to ask all the little questions that never quite get answered in classrooms. Over time, through trial and error, I figured out my own way, but it would have been so much easier if I had a senior to guide me back then.

Recently, one of my juniors reached out with a series of thoughtful questions about navigating life at NIFT, everything from academics to opportunities outside the classroom. Her curiosity reminded me of my own first year, when everything felt both exciting and overwhelming.

As we spoke, I realized that many freshers might have similar doubts, and our exchange could be useful to more than just the two of us. So, I’ve put together this Q&A in the same spirit as our conversation.

You might like: My Academic Journey at NIFT

Q: I’ve documented my work as you recommended but don’t really know where to post it 😬😬. I also don’t really like social media which gets in the way of me posting. I have to start my LinkedIn too. Could I see your CV if you don’t mind?

A: Posting your work is important because it builds visibility beyond your own device. If you’re not comfortable with social media, there are platforms designed specifically for designers — Behance and Dribbble are the most common. They let you showcase projects without the pressure of maintaining a personal online presence.

And LinkedIn acts as a professional profile that recruiters expect to see. As for CVs, I wouldn’t recommend copying anyone’s format directly. Instead, you can look at references like [link to my portfolio] or [link to my Behance] and then create a version that reflects your own strengths and experiences.

Q: Most resumes focus on experience, which I don’t have yet. Should I just write about projects I did?

Exactly. Projects are your evidence of ability. Recruiters know you’re a fresher, so they don’t expect a long job history. What they want to see is how you’ve applied your skills to solve problems, whether in academic settings or self-initiated work. Alongside projects, you should also mention any courses you’ve completed. Together, projects and courses show that you’re both learning and practicing, which makes for a strong fresher resume.

Q: Got it. Any course recommendations apart from IDF?

You can look at courses from Google and Acumen Academy, along with Udemy or Coursera. The idea is to build variety first and depth later. For example, if you’ve already done one course on Design Thinking, don’t repeat it on another platform just to add certificates. Instead, expand into new areas like Figma, Human-Centered Design, or Accessibility. Once you’ve covered a range of topics, you can go deeper in one or two. This way, your profile becomes both well-rounded and keyword-rich, which helps in getting through hiring filters.

Q: But how do I decide what courses to take? Is there a chronological order or should I just pick what looks interesting?

A bit of order helps. Since you’ve already learned Photoshop, Illustrator, and InDesign in college, start with structured beginner-to-intermediate courses on those tools. Once you’re confident there, move on to Design Thinking and Figma, which are core to user-centered design. After that, branch into UI/UX courses. The reasoning here is simple: tools give you execution skills, design thinking builds your mindset, and UI/UX connects both to practical application. That sequence ensures balance instead of randomness.

Q: But Photoshop and Illustrator content is everywhere for free. Should I still invest in courses?

Free resources are great for learning, but paid courses offer certificates you can list on your resume. Recruiters don’t really know whether you spent hours on YouTube, but a completed Coursera or Udemy course shows structured learning. That’s why even a low-cost course is worth it, because you get both the skills and a credential to put on your resume. Over time, your portfolio will matter more than certificates, but as a fresher, those certificates help bridge the gap.

Q: I was also wondering… how would I know that interaction design is the best fit for me? Should I try internships in different domains, or will that make my experience too scattered?

At this stage, variety is your friend. Internships are low-risk ways to test different fields and figure out what excites you. Employers won’t see varied internships as a weakness. They see adaptability and curiosity. The only time you need to be strategic is your final-year internship, which should align with the domain you want to pursue long-term. Until then, think of early internships as experiments that build both skill and confidence.

Q: But isn’t the point of internships to prepare you for a specific job? If I keep switching, won’t I lack depth later?

That only happens if you keep switching right until graduation. The smarter path is to use your early internships to explore and then narrow your focus in your final one. Employers understand that freshers are still exploring. What matters is that by your last internship, you show commitment to a direction. This way, you gain both breadth and depth.

Q: How can I maximise exposure during college apart from internships?

Internships are important, but they’re not the only source of exposure. Freelancing on small projects helps you learn how to deal with real clients. Competitions give you portfolio-worthy projects and credibility if you win. Another great option is collaborating with seniors. Offering to help on their projects exposes you to practical design processes and expands your network. These experiences add layers to your learning in ways college assignments alone can’t.

Q: What if I always feel like I’m underperforming, or that I could’ve done much better in an assignment? Doesn’t that hurt your mental health?

That feeling is natural, and honestly, it becomes even more common in professional life where deadlines often matter more than perfection (and its understandable). Shifting your focus from outcomes to process might helped. In this case, even if the final outcome isn’t flawless, you know you did your best within constraints.

Q: And LinkedIn, how exactly does it help?

LinkedIn works in two phases. In the beginning, it’s your tool to reach out to professionals, apply for internships, and build connections. But later, once your profile shows experience and projects, recruiters and HRs will start reaching out to you. That’s why it’s essential to start early and keep updating it. It’s like planting seeds now that will grow into opportunities later.

Q: What if I get rejected from internships? Should I keep trying or wait until I’m more “ready”?

Rejection is part of the process. It doesn’t mean you’re not good enough, often it’s just timing or competition. The best thing you can do is keep applying, because every attempt improves your resume and portfolio. Waiting until you feel “ready” is actually counterproductive, because readiness only comes from practice and feedback.

Q: How do I make my resume stand out when everyone else has similar projects and skills?

The key is storytelling. Don’t just list projects. Explain the problem, your process, and the impact of your work. For example, “Redesigned an app for better usability” is generic. But “Redesigned an app to reduce onboarding time by 30%, using user research and prototyping” immediately shows value. Clear narrative plus clean layout is what makes a resume stand out, even if the skills listed are common.

Q: How should I approach freelancing during college? Isn’t it risky to take on clients when I’m still learning?

Freelancing is one of the best learning experiences you can have in college. Clients don’t expect a student freelancer to be perfect, they value reliability and creativity. Start small, maybe with logo design or simple branding projects, and treat them as learning opportunities. Each project adds to your portfolio and teaches you real-world skills like negotiation, deadlines, and communication, which you won’t get in class.

Q: Is it okay if I don’t know my “dream role” yet? Everyone else seems so clear about what they want.

It’s completely okay. Most people don’t figure out their dream role until they try different things, and even then, many pivot later. Exploration is not wasted time, it’s how you discover what energizes you and what doesn’t. The important thing is to keep moving, experimenting, and learning. Clarity comes from action, not from waiting for the perfect answer.

These questions reminded me that the doubts juniors face are the same ones I once struggled with. The truth is, no one has all the answers in college. The best thing you can do is keep experimenting, documenting, and reflecting — because each step, even the confusing ones, prepares you for what comes next. If you’re a fresher reading this, know that uncertainty is normal, but taking action despite it is what shapes your journey.

Feel free to reach me if you think I can be of any help.
krisakshi3@gmail.com I LinkedIn I Instagram I Twitter

There is something magical about rediscovering a piece of your childhood. Recently, my brother gifted me a video game console I spent countless hours on in my childhood (Can’t thank our father enough for such beautiful memories). Remember the “400-in-1” cartridges packed with classics like Super Mario, Contra, Tetris, Jewellery and many more!

It transported back to the days of simple graphics, endless fun, and the pure joy of gaming for the sake of gaming. After spending almost two weeks on it, I can no more resist myself from writing about why I feel this is such a great design.

Of course, nostalgia plays a role, but the experience goes far beyond that, unlike smartphones, which can often feel overwhelming and draining.

A Little History…

The Nintendo Entertainment System (NES), was released in Japan on July 15, 1983, under the name Family Computer (Famicom). And a Famiclone is a hardware clone of the Famicom.

Famiclones became very popular in the 1990s and early 2000s, especially in regions where official Nintendo systems were expensive or hard to get. They were usually unlicensed cartridges or plug-and-play devices preloaded with hundreds of games, sometimes over 400 or even 600.

The games were mostly classic 8-bit hits, including platformers like Super Mario, action shooters like Contra, puzzle games like Tetris, and quirky titles like Balloon Fight. Many games were repeated or slightly modified, but that didn’t take away from the fun.

Why This Console Feels So Good, Especially Compared to a Smartphone

1. No Mindless Scrolling

This is the biggest relief for me. On a smartphone, I find myself endlessly scrolling through feeds I don’t even enjoy, consuming unnecessary information, and at the end of the day, feeling drained. This console has none of that. You play a game, enjoy it, and then move on. No infinite feed pulling you in.

2. No Distractions

There are no notifications, messages, or apps interruptions. No random company trying to make profit out of your purchase!

3. No Pressure from Previous Scores

It doesn’t (cannot) save your previous play or anybody else’s. You’re not chasing high scores, trying to beat your record, or comparing yourself with others. You play purely for the fun of the game.

4. Limited Playtime Saves Time

The battery doesn’t last very long, so you can’t play endlessly. Haha! You enjoy your session, and then you’re done, saving yourself from wasting hours glued to a screen.

5. Eye-Friendly Gaming

For someone coming from the IT world, eye strain is a serious issue. We spend half the day in front of computers, and smartphones only make it worse. This console’s simple graphics are easy on the eyes and don’t cause fatigue.

Limited Controls, Unlimited Fun

One of the craziest things about these consoles is how they were designed with just a few buttons, yet allow you to play hundreds of games:

• Power: Just an on/off switch
• Volume: One button to increase or decrease
• Navigation: Four arrows for up, down, left, and right
• Action Buttons: Four buttons for minor controls, depending on the game
• Additional Controls: Start/pause, select, and one button to refresh everything.

That’s it!
Despite having over 400 games, there’s no search bar or complicated interface. You simply remember the numbers of your favorite games and explore the rest. It’s a fun, tactile, and intuitive experience. Most games don’t even require all the buttons, and yet the gameplay feels complete and satisfying.

It’s remarkable how simple the design is, especially in a world dominated by hyper-functional, overstimulating smartphones.

Price and Two-Player Setup

The console is very affordable. You can easily find it on Amazon and Flipkart for around ₹500–800. If you buy the one-player version, it will show two-player options, though two people cannot actually play without the second remote. Better get a 2-player version.

Thank me later … You can find the 2-player version on Meesho for the same price Amazon/Flipkart charges for single player console 🤫

Oh, don’t worry about the quality. It looks like one company is manufacturing them, and different sellers are just putting their brand names on top. Even using the same packaging with different print. It’s probably the same manufacturer selling the consoles under multiple brand names.

You can even cast it on a bigger screen. My monitor doesn’t have a native slot to project it. Don’t you worry! You can easily find connectors to enable this setup.

As a designer, choosing between a product company and a consultancies can significantly impact your career path. Each environment offers unique challenges, learning experiences, and ways of working.

I attended W Summit Bangalore on March 8, 2025, where a panel discussion explored the differences between working as a designer in a consultancy versus a product company. The conversation was insightful, shedding light on the unique challenges, opportunities, and expectations in both environments.

As the conversation progressed, the panelists shared their experiences on how design is approached in consultancies versus product companies, the key skills required, and the trade-offs one must navigate in each setting.

Below, I’ve compiled my notes from the discussion to help designers who may be wondering: Which environment is the right fit for me?

Let’s dive in!

What Defines Good Design?

The conversation started with a fundamental truth: Good design isn’t just about what looks good — it’s about what solves a user problem. In product companies, designers balance three key goals:

• Product goal (what the product aims to achieve)
• User goal (what the end-user needs)
• Business goal (what drives revenue and growth)

In consultancies, the goal often shifts depending on the client, their industry, and business needs. Designers must focus on presenting ROI-driven solutions that directly benefit the client’s business.

Consultancy vs. Product: Who Should Work Where?

Azmina shared a simple way to determine where you fit: “Understanding who you are matters the most.”

Working in a Consultancy

• You solve problems for diverse industries, bringing new challenges every day.
• The work is fast-paced, and you often co-create solutions with clients.
• You need to educate clients about the design process and advocate for UX.
• Your job is to give clients a North Star — a vision for their product.
• Since clients focus on ROI, positioning UX solutions in terms of business impact is critical.

Working in a Product Company

• If you enjoy deep diving into details and continuously improving a product, this is the place for you.
• Most product companies already know their North Star, so designers work in phases to refine it.
• You will spend more time understanding user problems by listening to customer call recordings and analyzing feedback.
• Small details matter — whether it’s a micro-interaction, notification, or illustration, every aspect of the product needs attention.

Challenges: Consultancy vs. Product Design

Challenges in Consultancies

• Education & Advocacy: Educating clients about UX is important, but educating your own team about the value of design is 80% of the challenge.
• Stakeholder Management: You might talk to one set of people while the real decision-makers are elsewhere. Identifying key stakeholders is crucial.
• Wearing Multiple Hats: Consultants don’t just design — they also present, educate, strategize, and negotiate.
• Winning Client Trust: Clients may not always understand the impact of design. You must communicate its value in terms of business impact to gain their confidence.

Challenges in Product Companies

• Compromises & Prioritization: You won’t always get what you want. Convincing stakeholders requires an elevator pitch mindset — you might have only a few minutes to explain why something is important.
• Timelines & Expectations: One panelist shared an experience where he was asked for a timeline immediately after receiving a design problem. His takeaway? Always be prepared with follow-up questions to clarify requirements.
• Detail-Oriented Work: Unlike consultancies, where broad strokes matter more, product designers focus on refining even the smallest details over time.

Which One is Right for You?

If you…

• Enjoy fast-paced environments and working with multiple industries → Consultancy might be a better fit
• Love refining details and deeply understanding a single product → Product company is ideal
• Prefer explaining design decisions and educating stakeholders → Consultancy is a great choice
• Like data-driven iteration and long-term user feedback → Product design is more rewarding

At the end of the day, it all comes down to what excites you the most as a designer. Understanding your strengths, work style, and career goals will help you make the right choice.

No matter which path you choose, both offer unique learning experiences. If you’re unsure, try both early in your career — your experience will guide you to where you thrive best!

Where do you see yourself thriving — consultancy or product? Let’s discuss in the comments!

Get in touch: krisakshi3@gmail.com

When Priyanka Gandhi walked into Parliament carrying the Palestine Bag, followed by the Bangladeshi Bag, she reminded us of the quiet power of art and fashion. Just like Gandhi’s khadi became a symbol of resistance, these carry stories of identity and resilience. Her choice wasn’t just a stylistic statement — it was a strong reminder of how art and fashion can speak volumes, even in the midst of chaos, without a single word being uttered.

Throughout India’s history, art and fashion have been silent yet powerful vehicles of expression, bridging the gap between personal identity and collective movements. From the anti-colonial messages embedded in Swadeshi movement to iconic garments worn by national leaders, these cultural elements have played a vital role in shaping narratives.

Symbols of Resistance and Identity in Indian History

Mahatma Gandhi’s khadi movement is perhaps the most well-known example of fashion used as a political tool. By promoting hand-spun cotton, Gandhi turned clothing into a weapon of economic defiance against British colonialism. Wearing khadi became a unifying act of resistance, signaling self-reliance and a rejection of foreign goods. Similarly, Jawaharlal Nehru’s Nehru jacket and Indira Gandhi’s symbolic sarees on global stages projected an image of India rooted in tradition yet modern in outlook.

Even in everyday life, fashion holds the power to connect individuals to their roots. A simple gamcha worn in northern India or a lungi in the south reflects pride in regional identities, creating a sense of belonging. These aren’t just items of clothing; they are cultural markers that preserve heritage.

Fashion in Modern Movements

In contemporary times, art and fashion continue to be tools of protest and solidarity. During the farmers’ protests in India, the yellow and green scarves worn by protesters, signifying harvest and mustard fields while waving national and farmer union flags. It became a symbol of their unity and cause.

Bollywood, too, has played a role in reviving and celebrating traditional art and fashion. Movies like Lagaan glorified khadi, while Swades showcased the beauty of rural craftsmanship and its deep connection to India’s identity. Such representations not only bring these elements back into mainstream fashion but also remind us of their historical and cultural significance.

A Voice in a Chaos

Indian Parliament being dominated by noise, art proved to be an effective tool to amplify voices and make statements. Priyanka Gandhi’s choice to carry these bags in Parliament drew attention to pressing global issues, cutting through the noise of parliamentary debates where words often fail to convey the message.

Other Movements Where Fashion and Art Spoke Loudly

Black Panthers in the US

The Black Panther Party for Self-Defense (BPP) was founded in October 1966 in Oakland, California was a revolutionary organization with an ideology of Black nationalism, socialism, and armed self-defense, particularly against police brutality.

The Black Panthers' iconic black berets and leather jackets were more than just fashion—they symbolized empowerment and resistance against racial injustice.

An afro tucked into a black beret, sunglasses over the eyes, a black leather jacket ornamented with pinback buttons, and a gun strapped across the body with a fist in the air. This is the uniform of the Black Panther Party.

Know more:
More than a Fashion Statement: The Symbolism behind the Black Panther Party Uniform
A sign of revolution: Why the black power beret made a comeback in 2020
The Revolutionary Aesthetics of the Black Panther Party & Its Impact on Fashion Today

Suffragettes’ White Dresses

The Suffragette movement was a women’s rights campaign in the late 19th and early 20th centuries that fought for women’s right to vote. The suffragette movement used white dresses with purple and green accents to represent purity, dignity, and hope in their fight for women’s voting rights.

Suffragette white has become a powerful symbol in modern politics, gaining attention during the 2016 election when white dressing surged, especially among female politicians. “Once Hillary Clinton adopted it,” historian Rabinovitch-Fox says, “it became a way of connecting past struggles with current struggles.”

Kamala Harris has also worn suffragette white on key occasions, including the 2012 Democratic National Convention, evoking the power of women in politics.

Know more:
The colour has a 110-year history as a protest tool
Suffrage Stories: Suffragettes And Their Dress
How Wearing White Became a Symbol of Female Solidarity

Madiba Shirts

Nelson Mandela, affectionately known as “Madiba,” wore colorful printed shirts during his presidency (1994 to 1999) as a statement of inclusivity, breaking the mold of Western leadership attire.

The shirts quickly became a fashion statement, representing not only Mandela’s personal style but also the spirit of a new, democratic South Africa. They symbolized the hope and resilience of a nation that had endured decades of racial segregation and conflict.

Know more:
The full story of Madiba’s shirt: An item that changed history of S. Africa
The Inspirational Style of a Revolutionary Statesman and World Leader

Preserving and Participating in Cultural Expression

The significance of art and fashion lies not only in their beauty but also in their ability to carry forward stories, movements, and identities. Whether it’s the khadi spun during India’s freedom struggle or a vibrant bag that makes a statement in Parliament, these items are more than just objects; they are carriers of meaning and history.

Fashion and art aren’t just about aesthetics; they are about who we are and what we stand for.

In a world where voices are often silenced, let’s remember that even the simplest of choices can carry the loudest of messages.

Recently, my family — my parents, my younger brother Slok, and I — embarked on a spontaneous trip form Lohardaga that led us to McCluskieganj, a place often referred to as Jharkhand’s “Mini London.” It all started with a plan to visit Pool 27 and Salgi Temple, but a quick look online convinced us to extend the journey to explore McCluskieganj!

First Stop: Mahadev Mandap and the River Tour

Our day began with a peaceful visit to Mahadev Mandap, also known as the Salgi Mandir.

The temple sits by a river, and after offering our prayers, we took a short walk to enjoy the natural beauty around the flowing waters opposite the temple. The serene environment set a perfect tone for the rest of the day, which was yet to unfold.

Arriving at McCluskieganj: What’s Next?

From Salgi Temple, we headed towards McCluskieganj, known for its colonial history and scenic surroundings.

McCluskieganj in Jharkhand, is known as “Mini London” for its Anglo-Indian heritage and colonial history.

In 1933, a Calcutta-based Anglo Indian property dealer Ernest Timothy McCluskie took nine villages (10,000 acres) on lease from the local Rajah — Ratu Maharaj with the intent of building a thriving Anglo-Indian settlement. Railway workers from Britain, Australia, and Canada were invited to settle here, and a charming township quickly began to take shape.

The sleepy village turned into a bustling town with colonial bungalows, rose gardens, churches, Christmas Fest and everything British. Their houses designed with high ceilings, sprawling balconies, and expansive verandas in a distinctly European style. These homes gave McCluskieganj its iconic appearance, which resembled a little piece of England nestled in the heart of India.

However, post-World War II era, specially after India’s independence in 1947, many Anglo-Indians chose to return to their ancestral homes in England, Australia, and Canada, leaving behind only a few families who had deep-rooted connections to the land.

The beautiful bungalows were sold off to local villagers. Today, only few Anglo Indian families remain in McCluskieganj, yet the town still preserves the spirit of its colonial past. The bungalows, though weathered by time, stand as proud reminders of a bygone era, and the lush greenery surrounding the town continues to add to its quiet charm.

When we finally reached, we didn’t really know where to go or what to do! The first thing we spotted was a phuchka (pani puri) stall, so naturally, we grabbed a bite. After that, we decided to visit the tourist house to get some guidance, but unfortunately, we didn’t find much help there either.

Exploring McCluskieganj

A kind local suggested we head to the railway station, where we found a signboard listing different places to visit. An older gentleman introduced us to a local guide, who told us about some interesting spots and offered to take us around for a small fee. We agreed, and our tour began!

Old Colonial House: Our first stop was an old colonial house, now in ruins but still holding the charm of a bygone era. Wandering through its scattered remains, we could almost feel the presence of history lingering in the air.

Resort Visit: Afterward, we visited a nearby resort. While we were there, mom collected some flower stems, which she loved.

Into the Wilderness: Dega Degi River

Our next stop was deep into the jungle to the Dega Degi river, which is about 7–8 kilometers from town. The river is formed by meandering rivulets and offers a tranquil escape from the bustling world. The journey there was as beautiful as the destination itself, with lush greenery all around us, making it feel like we had stepped into a nature documentary.

A Glimpse of the Past: The Haunted House

The guide then showed us what is called the “Bhoot Bangla” (Haunted House), though it didn’t look too scary!

Jagriti Vihar

Finally, we visited Jagriti Vihar, a place built by the Swedish government for guests interested in studying nature. It once housed a school for tribal kids, providing education and opportunity to the local community. In addition, they ran a stitching training unit and a weaving unit, contributing to the skill development of the locals.

Wrapping Up with Litti Chokha at the Railway Station

After all the exploring, we were pretty hungry. We went back to the railway station, where we had a delicious meal of litti chokha, a local delicacy before heading back to Lohardaga.

Our unplanned trip to McCluskieganj was filled with history, nature, and the warmth of spontaneous adventures. From old colonial homes to the untouched beauty of the Dega Degi River, the town left us with memories of a place where time seems to have slowed down. If you’re ever in Jharkhand, McCluskieganj is worth a visit.