Ajmal Viruppil

Jawaharlal Nehru University, Centre for the study of Social Systems, Graduate Student

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I, Muhammed Ajmal Cherulakam Parampa, am pursuing My Post-graduation at the Centre for the Study of Social Systems, JNU New Delhi. I grew up in a culturally rich and diverse environment that ignited my curiosity about the social fabric of India. My early education laid the foundation for the academic journey in both temporal and religious knowledge, and I exhibited a natural aptitude for grasping complex sociological concepts.
Supervisors: Angomcha Bimol Akoijam

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THE PLACE WHERE ANONYMITY DIES

The precariousness of privacy and anonymity has shaped the identity of the z generation. Today's ... more The precariousness of privacy and anonymity has shaped the identity of the z generation. Today's youth live in a society where constant surveillance, control, and incarceration are all-encompassing features shaping the behaviours and actions of its members through the constant threat of punishment and confinement. Michel Foucault's "Discipline and Punish" Much wrote about the detention of schooling and the institutional system. In his work, Foucault quoted Jeremy Bentham, who saw the new form of imprisonment as a model of how society should work (Foucault, 2012). To meet the dictates of the new social order in a new capitalist society where every individual is subject to being observed every time by the advent of advanced surveillance technology. Here, Bentham used the word Panopticism to illustrate the instability of people (Bentham, 2011). In the world of Panopticism, people traverse the internalised punishment from the external form and evolve a subject to the field of visibility and being under the constraints of power, being bound in the power relation which he made spontaneously upon him and becoming a principle of his subjection (Foucault, 2012; Felluga, 2002). Now, a similar panoptic or so-called carceral situation has emerged with the advent of new technology for surveillance and confinement set up by the government and institutions. Many universities and premium institutes worldwide experience this scenario. Educational institutions have openly endorsed heavy security mechanisms. The Institutions that were once seen as the space where one could get out of the constraints of political and institutional power through words and action started being seized by internalised constraints and legal regulations. It is pertinent to ask: Has introducing new surveillance and disciplinary measures compromised the intellectual and social liberties that higher education institutions, both nationally and internationally, used to offer? The answer is yes, from various instances in the realities of educational institutions where constant surveillance restricts student activism and academic circles, followed by the decreasing proximity of student-teacher relationships due to new forms of control and confinement.
This paper will address the death of anonymity and the surveillance society epitomised in the premium institutes in India, significantly grounded in the established theories of power by Michel Foucault and conflict by Lewis A. Coser (Foucault, 2012; Coser, 1957). The study will utilise secondary data analysis by referring to the existing data in the social science literature.

KEYWORD
anonymity, surveillance, imprisonment, security, privacy, institutions, technology, power, and conflict.

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MATRILINEAL PRACTICES: EXPLORING THE SOCIO-ECONOMIC IMPACTS OF THE EXTENDED FAMILY SYSTEM OF KOYAS

Family is an antique and substantial social institution in every human society that shapes indivi... more Family is an antique and substantial social institution in every human society that shapes individuals' potential, social and behavioural character. It is pertinent to start with the definition of family by an American Anthropologist, G.P Murdock. He defines family as a social group characterised by the ordinary residence of members, economic reciprocity and procreation, and built upon married adults of two sexes, at least two of whom carry on a socially approved marital association, including one or more children in a household, own or adopted, of the sexually conjugating adults (Murdock, 1949, p.11). Murdock has also given three characteristics to the family: "common residence, economic cooperation and reproduction". The family owes a specific relationship, normative behaviour, and reciprocal duties and obligations, providing an institutional structure. There is the primary concern of the basic form of family. However, it is admissible to add the two types of family, which are a nuclear family and a joint or extended family, commonly seen in India. These two types of families have more to do with academic space and have a different impact on the crystallisation of an infant's inner world and the evolution of socio-economic identity. So, the matrilineal extended family plays a distinct role in the growth of the mercantile community—this area is where this paper will discuss. The famous psychologist Sudhir Kakar has contributed some works on the Indian family system. Among those works, "The Inner World: A Psychoanalytic Study of Childhood and Society in India" matters here in the discussion. Now, this paper will try to answer the following questions. How does the matrilineal extended family reflect its trade and development? What are the primary functions matrilineal family serves? Moreover, How does the hierarchical structure of extended family situate and function?

KEYWORDS: Matrilineal, women, extended family, Koyas, Tharavad South India, Kerala, economy, psyche, culture, social Identity, trade, and development.

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Shi'i Commemorative Practices: Karbala And Beyond

Nowadays, some Muslims celebrate Muharram not because it is the first month of the Islamic calend... more Nowadays, some Muslims celebrate Muharram not because it is the first month of the Islamic calendar but because it commemorates the tragic death of Husain ibn Ali, the grandson of Mohammad, in the 7th century. They are the Shi'i Muslims who constitute about 10-13% of the total Muslim population in the world. They share with a larger community of Muslims, especially Sunni Muslims, in their beliefs in the divine origin of the Qur'an, the prophethood of Mohammad, and the unity of God, Allah. So, they differ in their allegiance to particular members of Prophet Mohammad's family, whom they believe were his legal and spiritual successors. In particular, they emphasise the Prophet's daughter, Fatima; his son-in-law Ali, the first Imam; Ali's son, Hasan, the second Imam; and Hasan's brother Husain, the third Imam. Most Muslims generally accept that the Prophet was "ma 'sum," flawless, while Shi'i Muslims attribute this quality to all their Imams.
Keywords: Shi'i Muslims, Rituals and Symbols, Martyrdom of Imam Husain, Battle of Karbala, The Day of Ashura, Memorial Services, Mourning Processions, Play, Flagellation.

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THE PLACE WHERE ANONYMITY DIES

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MATRILINEAL PRACTICES: EXPLORING THE SOCIO-ECONOMIC IMPACTS OF THE EXTENDED FAMILY SYSTEM OF KOYAS

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Shi'i Commemorative Practices: Karbala And Beyond

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