Muslim Village Research Articles

The Meanings of Home: The Case of the Vinan Refugee Families and the 1923 Greek-Turkish Population Exchange

Abstract With drastic changes in borders and regimes in the post-World War I period, what meaning did home have for those on the ground? How can we understand different conceptualizations of “home” and “homeland”? The 1923 Greek-Turkish population exchange enshrined a notion of “unmixing” that rested on a presumed overlap between religion and ethnicity: Orthodox Christians in Anatolia would be deported to Greece and Greek Muslim nationals would be deported to Turkey. The reduction of identity left other communities that necessarily did not understand themselves as “Turks” or “Greeks” vulnerable to deportation. This article examines the case of an Albanian-speaking Muslim village in Greece, Vinan (Vineni), and the people from there who were deported to Turkey as part of the exchange process. This case illuminates the ways refugees navigated consulates and new national regimes in an attempt to return to their original village. New migration pathways and concepts of home and homeland were negotiated through the process with and for the refugees. This article takes the 1923 Greek-Turkish population exchange as an ongoing process of forging new migration pathways and conceptions of home, as opposed to understanding the 1923 Greek-Turkish population exchange as a singular event.

The Practice of Islamic Traditions among the Bugis in Bali

This study aims to explore the practice of the grave pilgrimage tradition in the Suwung Village, Denpasar, using qualitative methods. Interviews, observations, and document studies were conducted to gather data directly from the Bugis community during the grave pilgrimage. The results of the study show that the majority Hindu Balinese community can accept the Bugis migrants, who are Muslims, to express Islamic traditions in Bali. This expression of Islamic religious tradition is marked by the existence of ancient Islamic manuscripts in Muslim villages, one of which is the Bugis Suwung Village in Denpasar. Specifically, the traditions that are unique in this village are the tradition of Ngeruwah (praying for the spirits of ancestors before the arrival of the month of Ramadan), the tradition of Pagelicing Qur’an (parading the Qur’an), and the tradition of grave pilgrimage. However, the tradition of parading the Qur’an has not been practised since the 1970s. This was done because the tradition was feared to be cultised by the Muslim community in the region.

The link between exposure to violence and psychological distress among middle-aged Muslims in Israel: the role of gender.

To date, it is still unclear if exposure to violence affects psychological distress in middle-aged adults and if the effects are gender specific. This age group is of special interest as it is at the onset of the aging process and is often overlooked or understudied in scholarly research. Specifically, targeted research on middle-aged Muslims living in Israel, a unique population exposed to increasing violence, is lacking. We examined the relationship between exposure to violence and psychological distress in a cohort of 363 middle-aged adults (223 women) from three Muslim villages in northern Israel, collecting data on violence exposure (Screen for Adolescent Violence Exposure (SAVE) questionnaire), psychological distress (Kessler 6 Psychological Distress questionnaire), and other demographic characteristics including education level and socioeconomic status. We used this data to answer two questions: (1) is exposure to violence a predictor of psychological distress in middle-aged Muslims, and (2) does the relationship between exposure and distress differ between men and women? We revealed a positive link between exposure to violence and psychological distress (β = 0.145, p = 0.017) when controlling for gender, age, education level, and socioeconomic level. Despite previous evidence of gender-based differences in this interplay in younger cohorts, we did not find a significant interaction between gender and the violence exposure-psychological distress interplay. Our findings are some of the first to focus on middle-aged individuals and show that both men and women exhibit connections between exposure to violence and psychological distress when considering covariates. This research provides insights that can be used when planning community-wide interventions and treatment schemes to support healthy aging.

Religious Harmony in East Nusa Tenggara: Insights into Local Tradition and Values of Muslim Communities

Kupang City, located in East Nusa Tenggara (NTT) province, stands out for its notable success in fostering tolerance among religious communities. Its significance lies in (a) being the largest city in NTT, (b) having a longstanding history of Islamic development, and (c) the proclamation of local leaders demonstrating a firm commitment to preserving Kupang as an exemplar of religious harmony. In light of these aspects, the authors conducted qualitative field research on Muslim village communities in Kupang to explore how harmony is maintained among religious groups. This research is based on the theoretical assumption that understanding the world requires a native point of approach, relying on the researcher's perspective. The findings reveal that a crucial foundation for harmony among religious communities is the residents' highly tolerant attitude, reflecting the active tolerance embedded in local wisdom. This local wisdom is further reinforced by the recognition of diversity as a defining feature of Kupang City's identity. The actualization of this value is evident in religious and cultural traditions, exemplified by the Siripuan tradition in Airmata Village. The dynamic nature of harmony among religious communities is underscored, with one contributing factor being the lower positive feelings experienced by minorities compared to the majority. Addressing this discrepancy is crucial for anticipating and mitigating potential challenges among Muslim minorities.

UNVEILING THE AUTHENTICITY OF ISLAMIC VALUES: THE EVOLUTION AND TRANSFORMATION OF TRADITIONAL VILLAGES

This paper explores the evolution and transformation of traditional Muslim villages, shedding light on the changes that have occurred over time. Focusing on various traditional Muslim villages, the research employs a multi-faceted approach, combining literature study, historical analysis, field observations, and interviews with community members. Through an extensive review of relevant scholarly works and publications, the study establishes a solid foundation of knowledge and understanding regarding the topic. Field observations and interviews provide firsthand insights into individuals' experiences and perspectives within traditional Muslim villages. The research reveals that traditional Muslim villages have undergone significant transformations in architecture, social structures, and cultural practices. While certain core elements and values have persisted, such as communal harmony and Islamic traditions, these villages have had notable shifts in the physical layout, economic activities, and social dynamics. By unveiling the authenticity of these transformations, this research aims to provide a comprehensive understanding of the complex interplay between tradition and modernity in shaping the identity and sustainability of traditional Muslim villages. The findings of this study, supported by a robust literature study and case studies, can contribute to informed preservation strategies and community development initiatives that honor the heritage while embracing the challenges and opportunities of the contemporary world.

Praktik Penyelenggaran Jenazah di Desa Mu’alaf Provinsi Kalimantan Tengah

The service activity aims to provide an understanding of the procedures for the burial of corpses, starting from washing and shrouding them to interceding the corpse properly and correctly by Tarjih Muhammadiyah's instructions, as well as equipping 'Aisyiyah Branch Leaders in the Lake Monitoring Village to be skilled in practicing funeral arrangements. The target participants for the service activities are Muslim village residents, especially mothers who actively organize recitations at the Al-Hijrah Mosque. Service activities will be carried out in September 2023 in Daau Pantau Village, Timpah District, Kapuas Regency, located at the Al-Hijrah Mosque. The service was conducted by inviting community leaders from Lake Pantau village and 20 people from religious studies to participate in community service activities. This activity was carried out in two stages: the presentation of material in the form of a lecture and the practice of burial of corpses. Based on the evaluation, the activity was successful in providing an understanding of the procedures for administering corpses starting from washing and shrouding the body to praying the corpse properly and correctly by Tarjih Muhammadiyah's instructions. Furthermore, evaluation of the success of this service through oral tests and the results of the practice showed that, on average, participants could answer questions and practice well.

Physical Changes and Spirit of Place of the Puri Karangasem Area in Bali, Indonesia

Karangasem is one of the regencies on the island of Bali with a complex historical value, namely as a royal city that has a background of close interactions with surrounding communities and acculturation in it. The Karangasem City has certainly undergone changes from the royal period to the present, and has also influenced its sacred values, especially in the Puri Karangasem area. This has to be studied to preserve the spirit of place of the area. This research examines the spirit of place of the Puri Karangasem area and its surroundings by tracing the history related to the physical changes of the city. The historical tracing includes three timelines of discussion: the royal reign, the Dutch East Indies colonial reign, the post-independence reign to the present. This research also identifies the causal factors of the physical changes. This research uses a qualitative research method with a grounded research approach. It employs in-depth interviews, observations, and a document survey. The analysis was carried out by comparing the data with reference theories. The findings show that there are significant changes in the physical area of Puri Karangasem, which includes the spatial structure of the city and the Puri Karangasem architecturally. However, Puri Karangasem along with the catus patha pattern and the distribution of Muslim villages become the spirit of this area. It is still maintained and sacred for the surrounding community.

Community Empowerment Based on Islamic Economics to Develop an Autonomous Muslim Village at Baliem Valley of Papua

Economic Welfare is a fundamental thing that is needed by humans to be able to live and develop, including by Muslim villagers in Papua. This study aims to analyze Community Empowerment Based on Islamic Economics to Develop an Autonomous Muslim Village at the Baliem Valley of Papua. This study uses qualitative data with a naturalistic approach to natural objects that develop as they are, are not manipulated and research does not affect the dynamics of these objects. The data sought is related to the description of the utilization of village potential in realizing an independent village based on an Islamic economy and the efforts made by several Islamic institutions in the Baliem Valley, Papua. The results of the research show that in order to become an independent village and the people live better, what needs to be done is not only structuring aspects of village governance, but also matters relating to its regional aspects, life arrangements and customs, village potential, readiness of social institutions, village politics and economy.

EKSISTENSI KOMUNITAS MUSLIM DAN HINDU

Pegayaman Village is one of the villages located in Sukasada District, Buleleng Regency, Bali Province which is also one of the Muslim villages in Bali. This study discusses the uniqueness of Pegayaman Village and the potential possessed by Pegayaman Village both from the natural potential and the potential possessed based on the results of acculturation between Balinese and Muslim cultures. This research is a qualitative type using interviews, observations and literature studies in the data collection process. The results showed that the factors behind the acculturation between the Balinese Muslim and Hindu communities in Pegayaman Village were genetic factors, in this case the Pegayaman Muslim community believed and acknowledged that their ancestors were Balinese, especially from the mother's lineage, while the father's lineage was the soldiers from Blambangan. Meanwhile, the form of acculturation that makes Pegayaman Village very unique is that the naming system given to children has similarities with the name Bali. In addition, the Subak system can be found in Pegayaman Village and the building architecture is a mixture of Bugis, Balinese and Javanese. The forms of acculturation found in Pegayaman Village not only create their own uniqueness but can also be developed as a village that can be one of the locations in studying the application of tolerance values.

Disaster Mitigation Measures as Strategies of Disaster Risk Preparedness in Informal Settlements of Nyeri Town, Nyeri County, Kenya

Purpose: The main objective of this study was to examine disaster mitigation measures as strategies of disaster risk preparedness in informal settlements of Nyeri town, Nyeri County, Kenya. To achieve this, the study was guided by two specific objectives: To identify the role of stakeholders in disaster management in the informal settlements of Nyeri Town and to determine the challenges encountered during disaster risk reduction initiatives in the informal settlements of Nyeri Town.
 Methodology: The study adopted a descriptive research design using primary data collected through a structured questionnaire. The population for this study was 384 respondents of the four settlements of Nyeri town, that is, Majengo Witemere Ngangarithi, Mathari and Ruring’u Muslim village. The study used a sample of 384 respondents that was divided proportionally between the four settlements.
 Findings: The study found out that, majority of the respondents [93.0%] was aware of the disasters that can affect them in their area of residents. The study further established that, majority of the residents 196 (51.0%) were aware of the existence of disaster risk reduction policies as compared to 49.0% who were not aware of any disaster risk reduction policy. The results also showed that there was a significant association between the level of education of the respondents and the level of awareness of the disaster that could affect them [X2 (3) = 14.848, p-value =0.002<0.05] and the religions of the respondents and the level of awareness of the disaster that could affect them [X2 (2) = 7.090, p-value =0.029<0.05]. The results however indicated that, there was no significant association between the level of awareness of the disaster that could affect the respondents with the area of residents, age of the respondents and their occupation as given by the p-values of 0.393, 0.485 and 0.390 respectively. The study further established that, there was a significant association between the education level of the respondents and the level of awareness of any policy rule concerning with disaster risk reduction [X2 (3) = 8.056, p-value =0.045<0.05], and the religions of the respondents and the level of awareness of any policy rule concerning with disaster risk reduction [X2 (2) = 10.031, p-value =0.007<0.05]. It was concluded that Risk assessment as a step for successful disaster reduction measures will ensure that the community members are aware of the possible hazards. National and County government should incorporate the national and international policies and guidelines in their policy.
 Recommendations: The Government should be keen on learning on previous disasters that have affected other informal settlements and other parts of the country by having disaster management well kwon by the communities living in informal sectors. The researcher further recommends to the scholars to consider research on Disaster risk preparedness as the strategy of counties development agenda and Social and economic potentials that the County Governments can tap in informal settlements.

Justice for Whom? Redressing the “1975 Shadian Incident” in the Post-Mao Era, 1978–2019

The “Shadian conflict,” which erupted in 1964 and continued until at least 1975, was the largest religious resistance of the Cultural Revolution, but its local dynamics and sociopolitical impacts are significantly understudied. This article sheds light on how Chinese Communist Party (CCP) authorities have dealt with Shadian Muslims’ petitions and requests for religious freedom from 1979 until 2019. It argues that the post–Mao Zedong CCP leadership has continued to implement the same mentality and methods as in the Mao period to deal with ethno-religious conflicts. At the center of this process lies the events of 1975 that have come to be known as the “Shadian incident” or “Shadian massacre,” in which around 1,600 Shadian Muslims were killed. The party’s approaches to redressing the events of 1975 have secularized and simplified the causes of the Shadian massacre and the religious requests of Muslim villagers by attributing the tragedy and villagers’ protests to factional struggles launched by “followers of Lin Biao and the Gang of Four” and “a handful of chaos-making figures.” Embedded in ongoing struggles between vernacular and official narratives of the 1975 tragedy, the Shadian problem has resulted in unreconciled discord between the CCP, which prioritizes the Maoist class-struggle mentality, and villagers, who emphasize Islamic religiosity.

Level of Awareness on Disaster Risk Preparedness in Informal Settlements of Nyeri Town, Nyeri County, Kenya.

Purpose: The main objective of this study was to assess level of awareness on disaster risk preparedness in informal settlements of Nyeri town, Nyeri County, Kenya. To achieve this, the study was guided by two specific objectives: to establish the level of awareness on the types of disasters that can affect the informal settlement residents in Nyeri town and to determine the level of awareness on the existence of disaster risk reduction policies to curb disasters among the people living in informal settlements of Nyeri town.
 Methodology: The study adopted a descriptive research design using primary data collected through a structured questionnaire. The population for this study was 384 respondents of the four settlements of Nyeri town, that is, Majengo Witemere Ngangarithi,mathari and Ruring’u Muslim village.
 Results: The study found out that, majority of the respondents 93.0% was aware of the disasters that can affect them in their area of residents. The study further established that, majority of the residents 196 (51.0%) was aware of the existence of disaster risk reduction policies as compared to 49.0% who were not aware of any disaster risk reduction policy. The results also showed that there was a significant association between the level of education of the respondents and the level of awareness of the disaster that could affect them [X2 (3) = 14.848, p-value =0.002<0.05] and the religions of the respondents and the level of awareness of the disaster that could affect them [X2 (2) = 7.090, p-value =0.029<0.05]. The results however indicated that, there was no significant association between the level of awareness of the disaster that could affect the respondents with the area of residents, age of the respondents and their occupation as given by the p-values of 0.393, 0.485 and 0.390 respectively. The study further established that, there was a significant association between the education level of the respondents and the level of awareness of any policy rule concerning with disaster risk reduction [X2 (3) = 8.056, p-value =0.045<0.05], and the religions of the respondents and the level of awareness of any policy rule concerning with disaster risk reduction [X2 (2) = 10.031, p-value =0.007<0.05].
 Unique Contribution to Theory, Policy and Practice: It was concluded that Risk assessment as a step for successful disaster reduction measures will ensure that the community members are aware of the possible hazards. National and County government should incorporate the national and international policies and guidelines in their policy. The Government should be keen on learning on previous disasters that have affected other informal settlements and other parts of the country by having disaster management well kwon by the communities living in informal sectors. The researcher further recommends to the scholars to consider research on Disaster risk preparedness as the strategy of counties development agenda and Social and economic potentials that the County Governments can tap in informal settlements.

NÜFUS VE TEMETTÜAT DEFTERLERİNE GÖRE ÇİRMEN KAZASI KOVANCILAR VE GÖLCÜK KÖYLERİ (1844-1845)

Osmanlı tarih araştırmalarında, XIX. yüzyılda tertip edilmiş olan nüfus ve temettüat defterleri, sosyal tarih ve ekonomi tarihi çalışmalarında önemli veriler sunmaktadır. Bu makalede, Osmanlı Rumeli’sinde önemli bir kaza olan Çirmen kazası içerisinde bulunan ve bir Müslüman köyü olan Kovancılar ile gayrimüslim (zimmî) köyü olan Gölcük’ün demografik ve sosyal yapısı ile ekonomik vaziyeti, karşılaştırmalı olarak tetkik edilmiştir. Kullandığımız temel kaynaklar, adı geçen köylerin nüfus ve temettüat defterleridir. Buna göre 26 haneli Kovancılar köyünün temel geçim kaynağı, tarım ve hayvancılıktır. 14 haneli olan ve daha yüksek gelire sahip gayrimüslim Gölcük köyünde ise en önemli geçim kaynağı kömürcülüktür. Tanzimat’ın getirdiği yeni vergi sistemine uygun olarak her iki köyden de şer’î vergiler dışında vergi-yi mahsûsa adıyla bir vergi tahsil edilmiştir. Tanzimat’ın, herkesin gelirine göre vergi verme prensibinin Rumeli’deki bu iki köyde uygulandığı görülmüştür. Nüfusu daha az olan Gölcük köyünün toplam yıllık geliri, Kovancılar köyünden daha yüksektir. Gölcük köyü, toplam yıllık gelirin çoğunluğunu kömürcülükten elde etmektedir. Oysa Kovancılar köyünde toplam yıllık gelirin yarıdan fazlası, tarım ve hayvancılıktan sağlanmaktadır.

Pengaruh Islam Terhadap Pengamalan Keagamaan Masyarakat Di Indonesia

Islam entered Indonesia in general can be accepted by the Indonesian people by means of da'wah that brings peace without violence so that it is easy to develop and penetrate the soul, mind and behavior so that it is actualized in every activity of daily life into active religious practice which has become a tradition.This paper aims to find out how Islam can influence and what is affected by community religious practice activities in Indonesia. This research is a literature study that reveals a social phenomenon that occurs in society which is presented with a descriptive narrative as the author's study and experience.The influence of Islam in Indonesia has been seen since the beginning of its arrival in the early 7th century which was marked by the presence of Muslim villages in the Baros area of North Sumatra, but its influence has not been so widely seen, this is influenced by several obstacles that come from da'wah methods that have not been able to see local wisdom. Islam began to have a major influence on the religious practice of the Indonesian people, starting from the 13th century where the preachers with their wisdom combined local wisdom with the glory of Islam so that they were able to attract public sympathy. Among the influences of Islam in the religious activities of the Archipelago Community are: 1) The influence of the belief system has an impact on the worship activities of the people who used to adhere to animism and dynamism; 2) the influence of the social system, where the community used to still adhere to the caste system turned into a populist and kinship system. 3. Politics and government that adopts the sultanate system and the basis for making legal policies based on Islamic rules in the Qur'an and hadith; 4) Art and Literature influenced by styles and motifs from the Middle East.Keywords: Influence of Islam, Religious Practice

Rediscovering the way of Islamic propagation by continuing the tradition of religion-based agriculture

This study examines farming communities in Muslim villages that carry out one of the religious rituals in their agricultural cycle, namely tandur [planting rice seeds]. The study was then analysed with a theological analysis, namely Islamic theology, as the religion embraced by the community. The research method was carried out as follows: the researcher observed the research object in the Tanggulun Village of Subang Regency of West Java of Indonesia, where the case study was located. Researchers stayed at the research location and conducted interviews, supported by a voice recorder. The findings revealed that religious rituals performed by the farming community in the Muslim village, particularly during the agricultural cycle of planting rice seeds, gave rise to two types of tandur mantra. Such a religion-based culture does not conflict with the teachings of Islam as the religion of the farmers. The ritual represents local wisdom that the farming community can maintain and preserve theological and humanitarian elements inherited by Islamic da’wah [propagation] in the area. This study can show contemporary farmers the meaning of the mantra their parents used to chant. They can adapt whilst still honouring their religious heritage, even though the existing agricultural tools are relatively new.Contribution: This dissecting study of cultural narratives with theological studies can show that society still has traditions that can be maintained even in current conditions. Also, it opens the possibility of revealing local values in modern languages, so that there is a connection between past and present traditions. Disclosure of these values can be seen in the remaining culture, which is still practiced now, to enrich the study of ethnography, especially Sundanese ethnography. This is part of cultural science, which in this case is religious culture.

Land Reform in The Southern Yunnan Muslim Community: Growing Divergence Beneath The Socialist Rhetoric of Unity, 1949–1958

AbstractAs one of the most influential CCP campaigns that dramatically transformed the Chinese pre-revolutionary society, the early 1950s land reform has not been fully explored in the case of China's ethnic periphery. This article sheds light on the CCP's land reform and its impact on China's ethnic frontier by examining the official policies, implementation, and the reactions of the southern Muslim community in Yunnan between 1949 and 1958. Drawing on county government work team reports and the Party's land reform policy and evaluation records, it argues that although southern Yunnan Muslims were able to selectively internalize some Communist secular ideologies to cope with social and political changes that land reform brought about, the inconsistency between the Party's freedom of religion policy on paper and its local implementation failed to mitigate the ideological discord between Maoist revolutionaries’ atheist worldview and Muslim villagers’ religiosity. This jeopardized the possibility of reconciliation between the class-struggle-focused radical state and the community life of its religious subjects.

Uses of Domestic Water Buffalo Milk in South Sumatra, Indonesia

This study examines the uses of domestic water buffalo milk in south Sumatra, Indonesia, one of the few areas in not only Indonesia but also the Philippines where the rare practice of milking animals occurs in Southeast Asia. In south Sumatra, both milking domestic water buffalo (Bubalus bubalis) locally known as kerbao pampangan—and making milk products are frequently practiced. The research was thus conducted into the breeding and milking of domestic water buffalo and making of milk products in a Muslim village of the OKI District (Ogan Komering Ilir Regency), south Sumatra, using participant observation, interviews, and questionnaires, to understand the life and culture of the villagers. The findings revealed domestic water buffalo to be the main livestock used for the production and sale of either meat or milk products. Heated milk products, such as candy (gulo puan, sagon puan) and jelly (jerry susu) are produced, probably because fresh milk risks lactose intolerance or milk contaminants, but not yogurt (dadihi), which is produced in north Sumatra. Investigating such unique uses of milk in south Sumatra from an ecological anthropological viewpoint attests to an evident culture of milking domestic water buffalo in south Sumatra, and that arises from the relationship between the people and their livestock. Furthermore, although the murrah (buffalo) is rapidly replacing the domestic water buffalo, due to its higher milk yield, across Southeast Asia, the latter remains predominant in the area.

Another Side of Balinese Excoticism Local Wisdom of the Muslim Community in Gelgel Village, Klungkung Regency, for Preserving Harmony between Religious Communities in Bali

Bali is one of the most popular destinations chosen by foreign tourists for their visits to Indonesia. Accordingly, Bali often is the primary basis by which foreigners assess the entire nation. Tourist attention is drawn to Bali’s natural beauty and its cultural exoticism. They show various perspectives on Balinese religious and cultural life, those that are generally closely related to Hinduism and tourism. Through qualitative approach, this study aims to analysis the religious life of the Muslim communities in Bali for completing the various viewpoints while revealing another side of Balinese exoticism. The Gelgel village of Klungkung regency is a longestablished village inhabited by Muslims in the midst of strong influences of Hinduism. This village is of interest as the oldest Muslim village in Bali to be accorded designation as a banjar dinas, and even while having a slim territory. Notably, the people in the village are generally able to live peaceably side-by-side with adherents of other religions. This is enabled through local wisdoms that have allowed and encouraged harmony withcastle, temple, and Balinese customs.

Hyper IgE Syndrome in an Isolated Population in Israel.

IntroductionHyper IgE syndromes (HIES) are a group of rare primary immunodeficiency characterized by high levels of serum IgE, cold abscesses, pulmonary infections, and eczema. ZNF341 deficiency was described in 2018 in 11 patients clinically diagnosed previously with HIES. Eight of those patients, all offspring of consanguineous couples, are from three families who live in a Muslim village in Israel which has approximately 15,000 residents.ObjectiveOur study aimed to evaluate the prevalence of ZNF341 mutation in the population of the village.MethodsThree hundred DNA samples of females were included in the study. The samples belong to females that were referred to the Meir Medical Center for prenatal genetic testing before pregnancy, during 2017-2019: 200 samples were from the village, and 100 samples of Muslim females were from other villages.All samples were tested by Sanger sequencing for the ZNF341 mutation (c.904C>T, NM_001282933.1).ResultsHeterozygous nonsense mutation in ZNF341 was found in ten samples (5%) of the study group compared to zero in the control group (p<0.01).ConclusionThe carrier frequency of the mutation in ZNF341 in the studied village population is 1:20. This high frequency is probably due to founder mutation and consanguineous marriages.

Being seen: the political and bureaucratic entanglements of Muslim women in West Bengal

ABSTRACT Through an ethnographic focus on a Muslim village in rural West Bengal, this article explores how a group of women have come to defy gendered socio-cultural and locally rooted religious interpretations to become the bureaucratic and political gatekeepers within their community. The wider climate for Muslim men at this moment across India, the characteristics of bureaucratic spaces themselves and the perceived necessity of this kind of work for the most marginal are all identified as facilitating this shift. Yet in addition to these factors, this article will claim that the women themselves are wilfully utilising these encounters in order to become seen by the organs and actors of the local Indian state. It is not simple recognition they are after, nor to be considered as bureaucratic or political insiders, but rather to be seen on their own terms in diverse and context dependant ways that are ultimately of their choosing. As such, this shorkārī kāj or political work has become a central part of their daily lives and identities, to which it is suggested that their attributes and experiences as women may make them particularly well suited.