Sunday, September 27, 2015

Peer Counsellors & Eco Club STC Pollachi

The Peer Counsellors of STC and the ECO club jointly organised world water week 2015 by cleaning Pallar River near Pollachi Shanmugapuram Anchaneya Temple.
Nearly 80 students participated in the cleaning activities.

Peer Counsellors had a trip to Ananikatty Bio Park to have environmental awareness in the month of March.

Friday, August 28, 2015

Delusive Healers of India

Delusive Healers of India 
Janetius, S.T., (2013) 

ISBN: 1515229467 
ISBN-13: 978-1515229469 

As an initiative to prepare indigenous therapy modalities well-suited to the Indian psyche, a unique healing practice is studied. Three specific healers, five people who experienced healing from such healers and seven people who patronise these healings were the subjects in this pilot study. This exploratory-descriptive study employed grounded theory qualitative methodology; in-depth interviews, participant observations and disguise observations were the methods used to collect data. A thorough analysis of their healing modality is explored to draw some postulates to make possible a new form of indigenous therapeutic counselling and culture-specific psychotherapy in particular and, indigenous psychology in general for India.
While studying the unique healers, the study identified some exclusive characteristics, obvious commonalities and subtle differences. Prompted by the uniqueness of these healers and their popularity among rural communities in this day of scientific developments,  categorized the healers as delusive healers and their therapy as delusive healing.
Delusive healing is defined in the following way:
“Delusive healing is a therapy modality of some traditional healers who covertly perceive the sickness to be psychosomatic and induce cure using bizarre techniques and practices by deceiving the patients”.
Although apparently it is similar to some form of magical or religiomagical healing, the healers primarily identify the sickness as psychosomatic and then delude the clients by enacting removal of some physical objects from the body to alleviate pain and induce cure.
There are key similarities and subtle differences among the three healers who are studied. However, all the three healers have the following commonalities:
• The healers easily identify the sickness as psychosomatic
• Will not reveal to the client or anyone that the sicknesses are psychosomatic
• The healer expects the client to have tried and failed one or another medical model medicine to confirm that the sickness is psychosomatic in nature
• Ventures into bizarre healing modality which is basically pretension and delusion pertinent to the ascribed sickness and convenient to the healer
Exploring the delusive healing further, it is acknowledged that the  healers show many important characteristics needed for quality counselling in the Western perspective. More than that, some indigenous methods to create trust, empathy and other counselling skills are employed by the healers. Specific implications that are drawn from the study pave the way for indigenous psychology, therapeutic counselling and culture-specific psychotherapy for Indian psyche. Studying this complex traditional, cultural healing phenomenon has initiated some indigenous counselling models which are far beyond  client-centred or transpersonal approach; probably fit into the framework of phenomenological approach. The book talks about phenomenological approach towards counselling and psychotherapy  together with some unique indigenous counselling model for Indian psyche.

Sunday, July 5, 2015

Spring to Autum

Continuing my earlier research on Midlife Transition, started while doing MSc. 
Now, after 15 years, my understanding on Adult Development is much more clear and the book will shed some insights on Midlife crisis and transition in India.
Book will be ready by September 2015. 
Thanks to my student Alimiyan who will be assisting me in this research work. Have some more people around me in this project. 

Tuesday, June 2, 2015

Kabunianism & Pneumasomatic Sickness

 Buy -

Kabunianism and the Pneumasomatic Sickness
(Cordillera people in the Philippines)
There is an increasing interest in the study of indigenous people and their cultural practices in the recent years, due to the pressing need for indigenous psychology and culture-specific psychotherapy. The ancient time-tested traditional approach to healing is often seen as holistic, in contrast to the Western medical models that focus solely on the physical aspect. It is a common belief among indigenous communities that illnesses are a sort of war waged by spirits, be it a witch, demon, sorcerer, a spirit of an ancestor or one’s own spirit, possibly seeking retribution for acts of commission or omission. Because of this worldview, people expect healing to be brought about, not merely by technical, clinical procedures or chemical concoctions but, with customary rituals in tune with their belief system. Thus, their religiocultural worldview plays a vital role in understanding existential problems and health practices.
The cultural diversities of indigenous communities and the need for culture-specific psychology are often neglected due to resistance from many Euro-American scholars and their lack of openness to ethno-cultural groups and ideologies. Although Western theories of human behavior originated to fit into a specific cultural context of its proponents, the diversity of cultures, the socio-economic setup and other belief systems around the globe forbade blind implementation of such theories in Asia, Africa and other similar cultures. Some Western psychologists argue that the study of culture and ethnicity belongs to the field of anthropology and psychology has nothing to do with the cultural differences in applying the theories of human behavior across cultures. Understanding the concepts of health, illness, psychological distress and other existential issues of countless ethno-cultural groups would enable mental health professionals to do quality therapy by identifying and solving many culture-specific mental health issues. So there is a need today to study the indigenous cultures and their worldview to deploy culture-specific psychotherapy.
In the realm of psychology, culture has been used to study human behavior at various levels of understanding by cultural and indigenous psychology, cross-cultural psychology, and multicultural psychology. Cross-cultural psychology tends to compare two or more cultures on a number of variables to discover similarities and differences in psychological functioning, while cultural and indigenous psychology is interested in understanding how human mind and culture define and constitute within socio-cultural contexts; further, they explore indigenous conceptions and ethno-theories, culture-specific worldviews, and collectivistic moral value systems in different parts of the globe. Multicultural psychology focuses on the psychological development among members of different groups (racial, cultural) and commonly used today to understand minorities and immigrants within a given society. Many cross-cultural psychologists, emphasize that at least some psycho-development processes are universal in nature otherwise cross-cultural comparisons would be impossible. Thus, cross-cultural approach ventures into critical and comparative study on how culture affects human behavior, to identify universal principles for psychology. The rise of cross-cultural psychology reflects a more general process of globalization in the social sciences that seeks to purify specific areas of research that have Western bias.
Yet another bottom-up approach in studying human phenomena and existential concerns is the indigenous psychology that utilizes knowledge, skills, beliefs and concepts that people have about themselves and apply them in understanding their behavior. This culture-specific, relativist perspective tends to clash with the absolutist/universalist perspective in most fields of psychology. The absolutist perspective that human behavior can be generalized all over the world is almost obsolete today. Cultural psychology believes that culture and human behaviors are inseparable and therefore no universal laws can fully explain human behavior; psychological theories grounded in one culture are likely to be limited in applicability in another culture  is gaining popularity. I foresee that this century would be the time of culture-specific psychology which focuses on individual culture or indigenous groups and not concerned with cross-cultural comparisons.
Cordillera indigenous people, collectively known as Kaigorotan (Igorot peoples) in the Philippines live in the northern part of Luzon Island primarily in Benguet, Mountain Province, Ifugao,  Abra, Apayo and Kalinga provinces. For the lowland Filipinos, all the indigenous communities in the Cordillera seem to be similar and thus the collective name Igorot was popularized; whereas, for the native Cordillera people, this collective identification does not give any meaning and they prefer to be identified by their own indigenous names and identities.
The whole Cordillera people in the Philippines could be divided into six major subgroups, namely Ibaloy of Southern Benguet Province, Kankana-ey of Northern Benguet and Western Mountain Province, Bontoc of Mountain Province, Ifugao of Ifugao Province, Kalinga of Kalinga Province, Itneg or Tingguian people of Abra and the Isneg living in Northern Apayo Province. These indigenous Cordillera communities have a homogeneous identity in socio-cultural traits, religious beliefs, and a household deity called anito. They are known for their rice farming and the magnificent rice-terraces in Ifugao and Mountain provinces. Although popular for their headhunting practices in the past, no communities adhere to this practice today. The traditional Cordillera religion has its own cosmology. The supreme God is often identified with the sun and lives in space, referred to as Kabunian and in other names as per the specific indigenous community.
Western influences arrived in the Cordillera through Christian missionaries in the early 20th century when churches, schools and hospitals were established in Benguet and Mt. Province. Missionary activities encouraged Christian practices, prayers and rituals. The alien practices were given undue preference over traditional cultural practices and thus indigenous cultural praxis became exceptionally dormant and behind the scene activities. This further paved the way for museumization of Cordillera traditional practices. Today only a small minority of people practice pure traditional native religion and the majority follow a conflated or mixed version of Christianity and native religion. In this book, the author uses the unprecedented term Kabunianism to name the unorganized religion of Cordillera people and their sickness pneumasomatic.
Taking into consideration the present need for culture-specific psychology and indigenous theories and therapy models, this book is intended to identify the emerging worldview of Cordillera indigenous people and their health concepts to integrate them with the mainstream psychology for new vistas and better psychotherapy.
Dr. Janetius
Centre for Counseling and Guidance
Sree Saraswathi Thyagaraja College

Thursday, April 16, 2015

BSc Psychology - Unique and Innovative

BSc Psychology at STC Pollachi now completes one year. 

Admissions are open for the second batch  now.

what makes BSc Psychology @ STC unique, creative and innovative?


Come, Join, Taste & See

Major Events Organised


Saturday, March 21, 2015

Abyssinia in the New Millennium


Ethiopia is a vast highland of rugged mountains and dissected plateaus divided by the Great Rift Valley. Traversing through those highlands and mountain folds, one encounters communities so vibrant that captures the attention of any person. It further develops and turns into a fanatic curiosity of our psyche to explore and understand more. This inquisitiveness turns into a deep regard and appreciation for the culture as one realizes that it has impacted so much on the lives of people for centuries. This was my first impression as I visited Ethiopia few years ago.
Abyssinia, Habesha, Ethiopia or Ithiopia and, in many more names these people and country are known to the outside world and historians. Often clouded by the repeated famines and the related poverty, the dignified history that dates back to the time of Biblical Old Testament and King Solomon is not known to the non-elite population of the world.
Learning the worldview of this unique people demands a discovery as well as deeper understanding of the manifold culture and diverse customs. Only then, a valid, substantial and reasonable description can be put forward. In this book, as the readers would observe, Dr. Janetius and his colleagues analyze their experiential cultural encounters as well as the unique cultural impact on the life and living of the Ethiopian people themselves in a panoramic view and scholarly analysis. And, delving into the folds of Ethiopian culture is no easy task as it demands the authors to go through almost all facets of life in Ethiopia. It is only through practical living in the society that one can understand and appreciate the vibrancy of this ancient yet advancing to be a modern society and the authors prove that.
The book traverses through diverse topics, from lighter to deeper, from generic to serious specific concerns: takeoff from the local culture and customary practices and trek through aspects of higher education today and plunges into indigenizing knowledge base and psychology. The authors approach these topics with a psychosocial as well as diagnostic way. As the title of the book tells the tale, the editors have done a magnificent job of stitching together the various bits and pieces of research knowledge in to a wonderful compilation.             
Prof. Sathyabhama Varma
Chazhoor Kovilakam, Thrissur

Tuesday, March 3, 2015

World wildlife Day - March 3

BSc Psychology students at Topslip Tiger Reserve celebrating World Wildlife Day as a part of field~based learning in Environmental Psychology. With Mr Mohammed R Saleem President Environment Conservation Group.
Environment Conservation Group, a city-based non-governmental organisation, is conducting a two-day awareness camp on wildlife trade from Monday to mark the World Wildlife Day, observed annually on March 3.
The camp is being conducted for Saraswathi Thyagaraja College students at Topslip in Anamalai Tiger Reserve.

Certificates were issued to all the participants by ECG

Bsc Psychology Team

Certificates Issued by Environment Conservation Group Mr Saleem

Environmental psychology is a field of study that examines the interrelationship between environments and human affect, cognition and behaviour.

Saturday, February 14, 2015

Quo Vadis College Campus

Quo Vadis College Campus - Higher Education in India

This is  the collection of papers on college education presented by me at various national and international  conferences.

Quo Vadis College Campus? is a very meaningful question today.

In this modern day of technological development, running an institution in an unscientific authoritarian business model will not produce any desired result and quality. Business models which blindly imitate Western corporate culture and propagate them into educational system may not fetch optimal quality outcome unless and otherwise it is suitably knitted and properly fit into the local educational system. Besides presenting a status quo of Indian education industry, the book presents various innovative models to enhance teaching-learning, classroom management, curriculum preparation and wellbeing of students in the campus. The authors make the readers reflect Quo Vadis College Campus?

Sunday, February 1, 2015

Colour Psychology and Fashion Trends

Dr. Janetius, Ms. Shenbagam, Department of Psychology & Ms. Shilpa Ayu, ST., Department of Management Studies. Paper presented at the National Conference Harmony 2015 on Fashion and home textiles, Coimbatore

Colour PsychologyIndia today is becoming a fertile hub for budding fashion designers as youngsters are becoming increasingly fashion conscious, owing to exposure to media influence. Preference for particular colour or dress is a deeply rooted emotional response which may not offer any apparent rational answer. Psychologists down through the centuries maintain that colour preference is related to human personality and colours have an impact on our moods, feelings and behaviour. Colour or colour preference is a silent vibration giving specific meaning and message to the person who uses and, it sends a strong message to people who see (Mahnke, 1996).
Colour PsychologyTraditionally colours are identified from rainbow and the seven colours of the spectrum. The International Commission on Illumination (CIE - Commission internationale de l'├ęclairage) suggests that the human eye can detect approximately 2.38 million colours. The ability of human eye to distinguish meaningful difference in colour tone and shade is limited by visual capability of the individual. The powerful influence of colour regulates our choices from selection of phone we use, bike we ride, car we drive, food we eat, clothes we wear and house we dwell.
Today the three predominant colours identified for computer and modern day technology related display are primary colours RGB or Red, Green and Blue. By varying the amount of each of these colours, the human eye can be tricked to see a spectrum of colours, including white and black. Because these primary colours occur frequently in nature, they have corresponding psychological properties that can change our behaviour and emotions. Psychologists in the field of colour and personality or colour psychology bring out the following description for various colours.
Dr Janetius Talk on Colour PsychologyScientific studies in the field of colour psychology have found that different colours can provoke very different reactions in people. Faber Birren (1997), pioneer in the field of colour study, argues that colours affect our personality and mood and, it is possible to make precise judgments about the meaning of colour preferences and their revelations of personality traits. Although individual differences are emphatically pronounced in perception and preference of colours, psychologists figure out some personality attributes behind this differences and also commonality among choices (Ritberger, 2005). 
There are days a person prefers warm shades and s/he prefers cold and pale shades on certain other occasions. Added to that, people prefer some colours appropriate to certain occasions even if they do not like the colours and shades altogether. While some people hate certain colours, there are people who prefer such colours in their day to day dressing.  For example, people are biased against black colour in the society, often it is associated with death, mourning and sadness. However, there are people who find it classy, fashionable, and professional and even attractive. A study on Carl Jung’s (1962) ancestral inheritance, collective unconscious and its role on social labelling of colours is far from the scope of this study, however, the unconscious motives behind colour preference is easy for comprehension. A good judgment of the way colour and personality interact can help us choosing appropriate clothing, and making our daily interactions pleasant and pleasing to others.

The purpose of this study is to evaluate the dress colour and dressing style preference of rural adolescents. 
Dr.Janetius TalkThe study suggests that there are considerable gender differences in fashion consciousness, colour preference and choice of dress on different occasions. College boys prefer white shades more than anything else where as girls prefer white and pink coloured costumes. Boys tend to favour trendy and modern outfit where as girls choose casual and relaxed costumes. Boys take freedom to choose their dressing materials where as a girl’s choices are limited by the interference of parents. Further studies could be done in broader avenues like demographic variables, urban – rural differences and place of education for detailed understanding of dress and fashion consciousness. 

Sunday, January 4, 2015

Perumal Murugan’s One Part Woman

I enjoyed reading a lot of Sandilyan’s historical fictions when I was a little boy, way back in 1970’s. Kadal Pura, Raja muthrai, Raja Perigai  etc.. etc are my favourites. The prince travelling in horse, meeting a beautiful girl in a fountain, or taking a long voyage, meeting his lady love in secret are real fest to my reading pleasure. During my college days I became Leo Tolstoy’s fan and loved Resurrection, War and Peace, Anna Karenina and Father Sergius. Leo Tolstoy was very cruel with the Monk Sergius!!!
Then stopped reading novels and immersed in Philosophy, Psychology and Religion.
The novel I read after a long gap (last year) was Thoopukari; That too because I know the author personally. I was curious to know whether anything that I know about the author is reflected in her novel!!!
The saffron clad moral police & modern day cultural guardians of India made me read Perumal Murugan’s English translation One Part Woman. I did not see any controversy in the novel. Slightly dull novel, moving very slowly, repeating the same agony that the couple had no children... blah..blah ..blah...
The positive thing I see in the novel is: ‘the author tells what he wants to tell’- the plight of a childless couple – probably an ancient cultural orthodox praxis now sounds unorthodox.
Sati is a funeral ritual practiced in India. Nobody approves such practice today. Can we oppose someone who writes a novel based on that? Devadasi system is a religious practice in parts of southern India; no sensible person will approve such practice today. Does that mean, if someone writes a novel based on that s/he degrades our culture??

Indian psyche has lost its glorious tolerance and the golden lotus of Buddha is clouded by the present day lotus. The narrow minded fanaticism has become the symbol of Indian Psyche today overshadowing tolerant, open minded past.

Tuesday, December 2, 2014

Talent-based Futuristic Learning

Talent-based Futuristic Learning:
A model for meaningful college education

Janetius & Mini TC (2014)


There is a serious concern over the quality of higher education and poor international ranking of educational institutions in India among educationalists, and on the other side of the spectrum educationalists munch on the low employability of graduates from both professional and non-professional streams. The current educational system in India is often blamed for the poor employability of graduates from various streams. Unlike the Western educational system in which students are admitted to specific stream of study based on their intellectual ability, inborn capacity, Indian youth make hasty choice under the influence of parents, friends or get carried away by the glamour of a particular career profile in vogue. Identifying the current dilemma of Indian education and the popular teaching-learning process in the country, the study uses a conceptual framework that students who make a conscious choice of career path based on a balanced judgement of their aptitude, interest and talents along with an unmistaken observation, guidance and feedback from teachers and mentors and other appropriate sources will certainly develop specific skills in their collegiate education. Therefore, the study formulates TFL model (Talent-based Futuristic Learning) which the authors perceive to be meaningful in helping college students for optimal learning outcome as well as in developing specific skills as per their aptitude, interest and future profession and career choice.