Skip to main content

Jharkhand adivasis receive letters in English on how to use debit card: State Bank of India's "digital" drive

The letter sent to Kusheshwar Paharia
By A Representative
In a cruel joke on Jharkhand adivasis, State Bank of India has sent debit cards to its poor clients with instructions in English on how to use them, says a report.
The letter, says Anumeha Yadav, who has reported on this, contains instructions on how the client could use his first debit card – “check for tampering. Sign the reverse of the card. Change your PIN to a more familiar combination. Make sure your four-digit PIN stays confidential”, and so on.
Quoting one such instance, of Kusheshwar Paharia, a resident of Nathgoda village in Jharkhand’s Godda district, who received the debit card in “a thick packet” by mail, Yadav says, “It contained a letter from the State Bank of India, with which he has held an account for the past seven years, and a Kisan Card with the image of a farmer couple.”
“Kusheshwar, the manjhi or headman of Nathgoda, never went to school. He speaks fluent Paharia and Santhali, and a smattering of Hindi, but no English”, reports Yadav, adding, “The letter Kusheshwar received from the bank is entirely in English, which no one in his village can read.”
The report quotes Kusheshwar as regretting, “I take the cattle out to graze every morning, and stay in the forest the whole day. How do I know how to use it? The letter they sent is in English, no one in our village can read it.”
Others in the village, says the report, received similar packages by post. This happened soon after Prime Minister Narendra Modi’s remonetization dreams began fading after the November 8 noteban misadventure, creating a publicity blitzkrieg about the need to go digital even in rural backward areas.
Khusheshwar Paharia
The tribe to which Kusheshwar belongs is designated a Particularly Vulnerable Tribal Group (PVTG) and has the smallest population among adivasi communities in Jharkhand. There are 2.2 lakh adivasis in Jharkhand who are included in the PVTGs, and Kusheshwar’s group makes up 13,682 of this number, Yadav reports.
The adivasi group the lowest health and education indicators, she says, adding, some residents of Nathgoda even received similar plastic cards in 2015 after opening bank accounts.
This made four of them had made the 10-km trip downhill to Chandana, to the State Bank of India branch there, where one of them, Dharmendra Paharia, reportedly met the bank manager and asked him what they were to do with the cards.
“The bank manager asked, ‘Do you sign, or do you put a thepa, your thumbprint? Do you know how to count 1, 2, 3?’,” Dhamendra is quoted as recalling. Adds, Yadav, “Most of the villagers count in the Paharia way, calculating in sets of 20 or kodhi, where they use the term kodhiyon for 20, dokodhiyon for 40 and so on. But this is not numeracy by the government’s standards.”
“When we told him we cannot sign or count, the manager told us, ‘This is of no use to you. Go home and burn the card’,” Dhamendra is further quoted as saying.

Comments

Unknown said…
A great story. We rarely get to read such stories. Congratulations.

Schemes are formulated and implemented . The agency responsible for execution/implementation of the schemes never bothers to find out if the schemes give the desired benefits to the targeted beneficiaries. This is the problem every where. The people, for whom schemes are drawn up and executed, are left far behind.

TRENDING

Telangana government urged to stop 'unconstitutional' relocation of Chenchu tribes

By A Representative   The Nallamalla forests are witnessing a renewed surge of indigenous resistance as the Chenchu adivasis , a Particularly Vulnerable Tribal Group (PVTG), have formally launched the Chenchu Solidarity Forum (CSF) on the eve of World Earth Day to combat what they describe as unlawful and forced relocation from the Amrabad Tiger Reserve . 

Dhandhuka violence: Gujarat minority group seeks judicial action, cites targeted arson

By A Representative   The Minority Coordination Committee (MCC) Gujarat has written to the Director General of Police seeking judicial action in connection with recent violence in Dhandhuka town of Ahmedabad district, alleging targeted attacks on properties belonging to members of the Muslim community following a fatal altercation between two bike riders on April 18.

Cracks in Gujarat model? Surat’s exodus reveals precarity behind prosperity claims

By Vidya Bhushan Rawat*   The return of migrant workers from Uttar Pradesh and Bihar, particularly from Gujarat, was inevitable. Gujarat has long been showcased as the epitome of “infrastructure” and the business-friendly Modi model. Yet, when governments become business-friendly, they require the poor to serve them—while keeping them precarious, unable to stabilize, demand fair wages, or assert their rights. The agenda is clear: workers must remain grateful for whatever crumbs the Seth ji offers.  

'Fraudulent': Ex-civil servants urge President to halt Odisha tribal land dispossession

By A Representative   A collective of 81 retired civil servants from the Constitutional Conduct Group has written to the President of India expressing alarm over what they describe as the wrongful dispossession of tribal lands in Odisha’s Rayagada district. The letter, dated April 19, 2026, highlights violent clashes in Kantamal village where police personnel reportedly injured over 70 tribal residents attempting to protect their community rights. 

India 'violating international law obligations' over Israel ties: UN rapporteur

By A Representative   Francesca Albanese, the United Nations Special Rapporteur on human rights in the occupied Palestinian territories, has alleged that India is “violating its obligations under international law” through its continued association with Israel, including defence ties and alleged arms exports during the ongoing conflict in Gaza.

Why Tamil Nadu, Periyar, and the Dravidian model aren't just regional phenomena

By Vidya Bhushan Rawat*  The election campaign in Tamil Nadu this season is strikingly different. The alliance led by the DMK is consistently referred to as the “ DMK alliance ,” not the “INDIA alliance.” This distinction is unsurprising given the state’s history: Tamil Nadu remains the only state to decisively reject “national” parties. The AIADMK’s surrender to the BJP after J. Jayalalithaa ’s death represents, in many ways, a betrayal of the politics of Tamil identity—an identity Periyar envisioned as Dravidian, not narrowly Tamil.

The soundtrack of resistance: How 'Sada Sada Ya Nabi' is fueling the Iran war

​ By Syed Ali Mujtaba*  ​The Persian track “ Sada Sada Ya Nabi ye ” by Hossein Sotoodeh has taken the world by storm. This viral media has cut across linguistic barriers to achieve cult status, reaching over 10 million views. The electrifying music and passionate rendition by the Iranian singer have resonated across the globe, particularly as the high-intensity military conflict involving Iran entered its second month in March 2026.

World Book Day: Celebrating the power of reading in the Indian context

By Mohd. Ziyaullah Khan*  Written language is one of humanity’s greatest achievements, setting us apart from all other living beings. In a country like India, home to diverse languages, cultures, and traditions, books play an even more powerful role. They are not just tools of communication but bridges across generations, regions, and ideologies.  When we read the works of Munshi Premchand or Rabindranath Tagore , we are not merely reading stories; we are engaging in a silent conversation with minds that lived decades, even centuries ago. That is the true power of books: they preserve thoughts, ideas, and emotions beyond time. Recognising this immense value, the world celebrates World Book Day , a day dedicated to honouring books, authors, and the joy of reading.  

The aesthetic of new pain: Transforming social reality into poetry

By Ravi Ranjan*  The poetry of Kumar Ambuj , specifically the twelve works published in 'Samalochan' in April 2026, serves as a profound and vibrant document of contemporary Indian society that intertwines personal wounds with deep-seated social structures. Ambuj’s sociological and aesthetic vision is one that peels away layers of reality without resorting to slogans, standing firmly in favor of democracy, secularism, and scientific consciousness while critiquing the minutiae of capitalist modernity.