Soc Vio Freq Rel Grp List
A viewset for viewing and editing Social Violence Against Religious Groups.
GET /api/rt/frequency-of-societal-violence-against-religious-groups/?ordering=-polity&page=2
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[...] It seems fairly clear that, traditionally in India, people readily transferred or distributed their allegiance between different sects, seeing no logical inconsistency in approaching different gods for different purposes, and that this apparently syncretic style of religious behaviour encouraged a relaxed attitude to what others did as well; evidently, too, rulers generally extended their acceptance of this practice.\"§REF§(Copland, Mabbett, Roy, Brittlebank and Bowles 2012: 74-77) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ATSZ6QBU\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ATSZ6QBU </b></a>§REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Soc_vio_freq_rel_grp", "coded_value": "vr", "polity": { "id": 794, "name": "in_vanga_k", "start_year": 550, "end_year": 600, "long_name": "Vanga Dynasty", "new_name": "in_vanga_k", "polity_tag": "OTHER_TAG", "general_description": "", "shapefile_name": null, "private_comment": "", "created_date": "2023-12-07T16:17:14.908726Z", "modified_date": "2024-05-30T13:49:08.075431Z", "home_nga": null, "home_seshat_region": { "id": 39, "name": "North India", "subregions_list": "North India", "mac_region": { "id": 9, "name": "South Asia" } }, "private_comment_n": { "id": 53, "text": "a new_private_comment_text new approach for polity" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 443, "year_from": null, "year_to": null, "description": "“Many scholars have felt impelled to emphasise the toleration of different sects and denominations evinced by Indian rulers. [...] It seems fairly clear that, traditionally in India, people readily transferred or distributed their allegiance between different sects, seeing no logical inconsistency in approaching different gods for different purposes, and that this apparently syncretic style of religious behaviour encouraged a relaxed attitude to what others did as well; evidently, too, rulers generally extended their acceptance of this practice.\"§REF§(Copland, Mabbett, Roy, Brittlebank and Bowles 2012: 74-77) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ATSZ6QBU\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ATSZ6QBU </b></a>§REF§ NB the following quote refers to the Gupta-Vakataka period in general. “Different religions and sects lived in peace and harmony, and the standard of average education and culture was higher than in any other period of Indian history.” §REF§ (Majumbar and Altekar 1946, 12) Majumdar, Ramesh Chandra. Altekar, Anant Sadashiv. (1949) 1986. Vakataka - Gupta Age Circa 200-550 A.D. Motilal Banarsidass Publishers. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8X6M5DJZ\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 8X6M5DJZ </b></a> §REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Soc_vio_freq_rel_grp", "coded_value": "vr", "polity": { "id": 90, "name": "InVakat", "start_year": 255, "end_year": 550, "long_name": "Vakataka Kingdom", "new_name": "in_vakataka_k", "polity_tag": "LEGACY", "general_description": "The Vakataka dynasty ruled over the central Indian region of Vidarbha and surrounding areas between the 3rd and 6th centuries CE. This polity was founded by King Vindhyasakti in around 255 CE, reached its zenith around 510, and had been replaced by the Chalukya polity by the mid-6th century. §REF§ (Majumbar and Altekar 1946, 44, 123) Ramesh Chandra Majumdar and Anant Sadashiv Altekar. 1986. <i>Vakataka - Gupta Age circa 200-550 A.D.</i> Benares: Motilal Banarsidass Publishers. §REF§ The Vakataka period was characterized by the establishment of a centrally ruling authority, agrarian expansion, and the revival of Hinduism, aided by an increase in royal land grants assigned for religious purposes and the construction of new temples. §REF§ (Sawant 2009) Reshma Sawant. 2008. 'State Formation Process in the Vidarbha during the Vakataka Period'. <i>Bulletin of the Deccan College Post-Graduate and Research Institute</i> 68-69: 137-62. §REF§ <br><i>Population and political organization</i><br>The Vakataka polity was ruled by a king. §REF§ (Sawant 2009, 145) Reshma Sawant. 2008. 'State Formation Process in the Vidarbha during the Vakataka Period'. <i>Bulletin of the Deccan College Post-Graduate and Research Institute</i> 68-69: 137-62. §REF§ Inscriptions suggest that he was aided at court by ministers and administrative personnel, including revenue officers, and in the provinces by a hierarchy of provincial and local authorities. §REF§ (Sawant 2009) Reshma Sawant. 2008. 'State Formation Process in the Vidarbha during the Vakataka Period'. <i>Bulletin of the Deccan College Post-Graduate and Research Institute</i> 68-69: 137-62. §REF§ <br>No population estimates for this period could be found in the specialist literature.", "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": { "id": 15, "name": "Deccan", "subregion": "Central India", "longitude": "76.625407000000", "latitude": "15.386856000000", "capital_city": "Kampli", "nga_code": "DEC", "fao_country": "India", "world_region": "South Asia" }, "home_seshat_region": { "id": 36, "name": "Central India", "subregions_list": "Deccan, etc", "mac_region": { "id": 9, "name": "South Asia" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 634, "year_from": null, "year_to": null, "description": "Ancient Mesopotamian religion is recognised as being polytheistic, accommodating a broad range of local gods into an increasingly structured framework. Sources speculate that this allowed for a degree of syncretism and tolerance. As the latter quotes indicate, during the Ur Dynasty this attitude became part of a more aggressive centralisation of power. “Mesopotamian religion was primarily local in its character. Only through institutional efforts (such as the foundation of palaces and temples) and theological systematization did religion gain regional and supra-regional features. Notwithstanding the local character of religion in Mesopotamia, archaeological and textual evidence attests to a religious system that was intended to foster cultural cohesion.” §REF§ (Pongratz-Leisten, 2013, 33). Pongratz-Leisten, B. (2013). Mesopotamia. In B. Spaeth (Ed.), The Cambridge Companion to Ancient Mediterranean Religions (Cambridge Companions to Religion, pp. 33-54). Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZEG8QMQQ\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ZEG8QMQQ </b></a> §REF§ “The new ruler [Ur-Nammu] projected a view of himself as a religious man, upholding and respecting the old traditions and, at the same time, leaving nobody in doubt that his power and the new order were absolute, without alternative. The new and the old stood side by side, but the new did not threaten the old. Ur-Nammu insured this through his clever placement of new cultic monuments and by according due respect to the gods of each local tradition. Even where local gods were worshipped in new temples, the effort put into building them demonstrated Ur-Nammu’s high regard for them. The imperial building program thus contained two messages: the new was both powerful and obviously accepted by the local gods. At the same time, it served as an invitation to local populations to identify with it, as well as an admonition to be aware that there was no alternative.” §REF§ (Heinz, 2012, 708-9). Heinz, Marlies (2012). The Ur III, Old Babylonian, and Kassite Empires. In Potts, D. T. (Ed.), A Companion to the Archaeology of the Ancient Near East, pp.706-721). John Wiley & Sons. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/HIN8NS88\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: HIN8NS88 </b></a> §REF§ “With the rise of Ur, cities lost their traditional autonomy […] The deified kings of Ur consequently replaced the city-gods as ultimate heads of the land […] The substitution of local rulers with functionaries appointed by Ur could not have been welcomed without opposition and conflict. Nevertheless, apart from the victory of Ur over the ensi of Lagash, there are no indications of difficulties in the evidence, which tends to describe the situation a posteriori. The kings of Ur actually preferred to avoid mentioning the battles taking place against the Sumerian city-states. They simply celebrated their role as champions of a united and peaceful Mesopotamia.” §REF§ (Liverani, 2013, 157). Liverani, Mario. The Ancient near East : History, Society and Economy, Taylor & Francis Group, 2013. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/7DRZQS5Q\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 7DRZQS5Q </b></a> §REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Soc_vio_freq_rel_grp", "coded_value": "vr", "polity": { "id": 477, "name": "IqUrIII", "start_year": -2112, "end_year": -2004, "long_name": "Ur - Dynasty III", "new_name": "iq_ur_dyn_3", "polity_tag": "LEGACY", "general_description": "The founder of the Third Dynasty of Ur was Ur-Nammu who probably came from Uruk, however he was a military commander (<i>šagina</i>) of Ur, and later its independent ruler who conducted victorious fights with the Gutians and took by force other lands of Sumer and consolidated the whole Akkad and Sumer. Moreover, he also conquered Elam and even reached Susa. His political power was related not only to his conquest, but mainly to his cultural and legislative activities. He was a builder of few great temples and was a lawgiver of one of the oldest 'code' called <i>Code of Ur-Nammu</i>. §REF§ Stępień 2009, 11-12 §REF§ His son - Shulgi continued father's politics and he \"reorganized system and territorial administrative structure, but also much enlarged its lands and increased international prestige, turning it into a dominant power of the region.\" §REF§ Stępień 2009, 16 §REF§ He seized among other Simurrum, Lullubum, Kimaš, Hurti, Karahar, Šašrum, Harši. He used the political marriages and various alliances as well to cement his state (e. g. his daughters married the ruler of Marhaši and the ensi of Anshan). Two sons of Shulgi reigned 9 years each - Amar-Sin(Amar-Suen)and Shu-Sin(Su-Suen). Amar-Suen led few victorious campaigns against Urbilum, Šašrum and Hurrians. Su-Suen fight against Amorites, however his strategy was more defensive than offensive. The last king from this dynasty -Ibbi-Sin was less successful in fights with Amorites, Gutians and Elamites. After he was betrayed by the governor of Isin named Ishbi- Irra, the Ur became much weaker. Eventually the city of Ur was captured and looted in 2010 and Ibbi-Sin lost his throne and was transported to Susa. Generally speaking, the Ur III period is perceived as a flowering time when many significant changes took place, especially on the field of literature, culture and architecture. However, many important transformation concerning administration, army as well as the position of the ruler were happened. Ur is described often in the literature as \"the centralized bureaucratic state\" §REF§ Ur 2014, 256 §REF§ with many civil servants and elaborated administration structures. According to Jason Ur: \"The kings of Ur created centralized temple and above all royal administrative systems, and attempted to resuscitate a Sumerian identity. §REF§ Ur 2013, 143 §REF§ The state of Ur consisted of three main zones: core, periphery and vassal territories. The core encompasses lands of Sumer and Akkad and it includes 18 provinces. The peripheral areas are defined as the land which were attached by Shulgi (in a consequence of his military activity) such as eastern Iraq, the western provinces of Kurdistan, Luristan, Khuzestan. The third zone, so called \"sphere of influence\" included vassal states. §REF§ Stępień 2009, 55-60 §REF§ Besides its military achievements, the marital alliances were often used tool to establish or broaden the power of Ur's kings.", "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": { "id": 8, "name": "Southern Mesopotamia", "subregion": "Levant-Mesopotamia", "longitude": "44.420000000000", "latitude": "32.470000000000", "capital_city": "Babylon (Hillah)", "nga_code": "IQ", "fao_country": "Iraq", "world_region": "Southwest Asia" }, "home_seshat_region": { "id": 62, "name": "Mesopotamia", "subregions_list": "Iraq, Kuwait", "mac_region": { "id": 11, "name": "Southwest Asia" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 642, "year_from": null, "year_to": null, "description": "“Despite the fact eventually Christianity and Islam did separate from each other decisively, it appears that for much of the Umayyad period, and perhaps for some time after the fall of the Umayyads in 750, individuals who identified primarily with various Christian communities and those belonging to the community of Believers-becoming-Muslims managed to live together, often in relative harmony. As one scholar had recently put it: ‘Syriac Christians ate with Muslims, married Muslims, bequeathed estates to Muslim heirs, taught Muslim children, and were soldiers in Muslim armies. As we have seen, at various times, they shared worship spaces with Muslims, served as high advisors to Umayyad rulers, received material support from Muslims, and saw their bishops honored by Muslim governors. However contentious and oppressive Muslim rule may have eventually become for Christians, it would be misleading to assume that systematic hostility was characteristic of the Umayyad period.” §REF§ (Donner 2020, 33) Donner, Fred. 2020. ‘Living together: social perceptions and changing interactions of Arabian Believers and other religious communities during the Umayyad Period’. In The Umayyad World. Edited by Andrew Marsham. London: Routledge. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8QC56ACW\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 8QC56ACW </b></a> §REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Soc_vio_freq_rel_grp", "coded_value": "vr", "polity": { "id": 131, "name": "SyCalUm", "start_year": 661, "end_year": 750, "long_name": "Umayyad Caliphate", "new_name": "sy_umayyad_cal", "polity_tag": "LEGACY", "general_description": "The Umayyad Caliphate was formed in 661 CE by Muawiya ibn Abi Sufyan following the assassination of Caliph Ali ibn Abi Talib, the cousin of the Prophet Muhammad. §REF§ (Madelung 1997, 108, 297) Wilferd Madelung. 1997. <i>The Succession to Muhammad: A Study of the Early Caliphate</i>. Cambridge: Cambridge University Press. §REF§ It ended with the defeat of the Umayyads by the Abbasids in the Third Fitna (a series of Muslim civil wars) in 750 CE. §REF§ (Esposito, ed. 2003, 691) John L. Esposito, ed. 2003. <i>The Oxford Dictionary of Islam</i>. Oxford: Oxford University Press. §REF§ The Ummayad Caliphs, based in Damascus in Syria, ruled a large territory stretching from the Near East all the way through North Africa and into southern Spain.<br><i>Population and political organization</i><br>The caliph was a tribal patriarch and head of the <i>ummah</i>, the entire Islamic community. The central government of the Umayyad Caliphate was almost non-existent at the start of the period but entered a more developed stage in the mid-8th century. One of the reasons for this lack of central administration was the exceptionally successful Arab-Muslim army combined with the existence of functioning bureaucracies in the former Sassanid and Byzantine domains, which were left largely intact. §REF§ (Lapidus 2012, 55) Ira M. Lapidus. 2012. <i>Islamic Societies to the Nineteenth Century: A Global History</i>. Cambridge: Cambridge University Press. §REF§ Thus, under Muawiya - the first Ummayad Caliph - the ruler was 'surrounded by Arab chiefs' with no other central administration. §REF§ (Lapidus 2012, 80-90) Ira M. Lapidus. 2012. <i>Islamic Societies to the Nineteenth Century: A Global History</i>. Cambridge: Cambridge University Press. §REF§ At Damascus, an administrative system staffed by permanent officials §REF§ (Lapidus 2012, 36-38) Ira M. Lapidus. 2012. <i>Islamic Societies to the Nineteenth Century: A Global History</i>. Cambridge: Cambridge University Press. §REF§ dates from the reigns of al-Malik (685-705 CE) and al-Walid (705-715 CE). §REF§ (Lapidus 2012, 80-90) Ira M. Lapidus. 2012. <i>Islamic Societies to the Nineteenth Century: A Global History</i>. Cambridge: Cambridge University Press. §REF§ <br>The caliphs, from their residence in Damascus (661-744 CE) and then Harran (744-750 CE), employed a chamberlain to manage visitors and regulate daily affairs, §REF§ (Lapidus 2012, 80-90) Ira M. Lapidus. 2012. <i>Islamic Societies to the Nineteenth Century: A Global History</i>. Cambridge: Cambridge University Press. §REF§ and maintained an office of the chancery §REF§ (Lapidus 2012, 50-51) Ira M. Lapidus. 2012. <i>Islamic Societies to the Nineteenth Century: A Global History</i>. Cambridge: Cambridge University Press. §REF§ with officials called <i>diwans</i> to manage the collection of taxes and payment of salaries. §REF§ (Kennedy 2001, 88) Hugh N. Kennedy. 2001. <i>The Armies of the Caliphs: Military and Society in the Early Islamic State</i>. London: Routledge. §REF§ In order to impose their authority over the provinces, which had a combined population of up to 33 million, §REF§ (Blankinship 1994, 37-38) Khalid Y. Blankinship. 1994. <i>The End of the Jihad State: The Reign of Hisham Ibn 'Abd Al-Malik and the Collapse of the Umayyads</i>. Albany, NY: SUNY Press. §REF§ the Umayyads typically sent civil and military governors (<i>amel</i> and <i>amir</i>). §REF§ (Lambton 2011) Ann K. S. Lambton. 2011. 'Cities iii: Administration and Social Organization', in <i>Encyclopedia Iranica</i> V/6, 607-23; an updated version is available online at <a class=\"external free\" href=\"http://www.iranicaonline.org/articles/cities-iii\" rel=\"nofollow\">http://www.iranicaonline.org/articles/cities-iii</a> (accessed 2 April 2017). §REF§ In the regions they conquered, the Ummayads had no choice but to use the resident staff because institutions to train and educate bureaucrats had not yet developed in the Arab Muslim context. In Egypt, for the first century of Umayyad rule, 'all the provincial officials were Christians'. §REF§ (Raymond 2000, 17) André Raymond. 2000. <i>Cairo</i>. Cambridge, MA: Harvard University Press. §REF§ The Umayyad Caliphate was thus an exceptionally multicultural empire with a diverse governmental and cultural heritage.<br>This diversity was reflected in the number of languages spoken across the territory conquered by Muslims: from Basque in the far west to Berber and African Romance languages along the southern shores of the Mediterranean, and Aramaic, Turkic, Hebrew, Armenian and Kurdish in the east. §REF§ (Lapidus 2002, 126) Ira M. Lapidus. 2002. <i>A History of Islamic Societies</i>. 2nd ed. Cambridge: Cambridge University Press. §REF§ The use of Arabic as an administrative language began in Iraq in 697 CE, but spread outwards to Syria, Egypt and, by 700 CE, Khurasan in modern-day northeastern Iran. §REF§ (Lapidus 2012, 36-38) Ira M. Lapidus. 2012. <i>Islamic Societies to the Nineteenth Century: A Global History</i>. Cambridge: Cambridge University Press. §REF§ In Egypt, the adoption of Arabic as the language of local government took over 100 years; initially, almost all papyruses were written in Greek. The first known bilingual Greek-Arabic document dates to 643 CE, and the last to 719. The earliest known Egyptian document written exclusively in Arabic is dated to 709 CE, and Greek was still being used up until 780 CE. §REF§ (Raymond 2000, 23) André Raymond. 2000. <i>Cairo</i>. Cambridge, MA: Harvard University Press. §REF§", "shapefile_name": null, "private_comment": "JR: edited long name from Ummayad to Umayyad", "created_date": null, "modified_date": "2024-03-27T09:30:27.298805Z", "home_nga": { "id": 8, "name": "Southern Mesopotamia", "subregion": "Levant-Mesopotamia", "longitude": "44.420000000000", "latitude": "32.470000000000", "capital_city": "Babylon (Hillah)", "nga_code": "IQ", "fao_country": "Iraq", "world_region": "Southwest Asia" }, "home_seshat_region": { "id": 61, "name": "Levant", "subregions_list": "Israel/Palestine, Jordan, Lebanon, Syria", "mac_region": { "id": 11, "name": "Southwest Asia" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 580, "year_from": null, "year_to": null, "description": "No discussion of societal violence against religious groups was found in the sources consulted.", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Soc_vio_freq_rel_grp", "coded_value": "unknown", "polity": { "id": 286, "name": "MnUigur", "start_year": 745, "end_year": 840, "long_name": "Uigur Khaganate", "new_name": "mn_uygur_khaganate", "polity_tag": "LEGACY", "general_description": "The Orkhon Valley lies either side of the Orkhon River, in north-central Mongolia. Between the 740s and the 840s, this region was controlled by the Uighur khaganate, notably one of only two polities ever to adopt Manichaeism as the official state cult. §REF§ Werner Sundermann, \"MANICHEISM i. GENERAL SURVEY,\" Encyclopædia Iranica, online edition, 2009, available at <a class=\"external free\" href=\"http://www.iranicaonline.org/articles/manicheism-1-general-survey\" rel=\"nofollow\">http://www.iranicaonline.org/articles/manicheism-1-general-survey</a> (accessed on 25 August 2016). §REF§ The Uighur khaganate was relatively centralized, and included a tax collection system, but leaders often served both civil and military functions, and local rulers often enjoyed considerable autonomy. §REF§ (Rogers 2012, 226) §REF§ <br>No population estimates specific to this polity could be found in the literature, though, according to McEvedy and Jones, at that time Mongolia and Siberia together likely had a population of no more than 500,000. §REF§ (McEvedy and Jones 1978) McEvedy, Colin. Jones, Richard. 1978. Atlas of World Population History. Penguin Books Ltd. London. §REF§ <br><br/>", "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": { "id": 24, "name": "Orkhon Valley", "subregion": "Mongolia", "longitude": "102.845486000000", "latitude": "47.200757000000", "capital_city": "Karakorum", "nga_code": "MN", "fao_country": "Mongolia", "world_region": "Central Eurasia" }, "home_seshat_region": { "id": 9, "name": "Mongolia", "subregions_list": "Mongolia, Inner Mongolia, the steppe part of Manchuria", "mac_region": { "id": 3, "name": "Central and Northern Eurasia" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 618, "year_from": null, "year_to": null, "description": "The following suggests that the boundaries between the two major religious groups were relatively porous, which implies perhaps a certain degree of harmony as well. “In analysing Bangladesh society, writers overwhelmingly privilege ‘Muslim’ and ‘Hindu’ as mutually exclusive, oppositional and monolithic terms. It is crucial to recognise that there has always been strong cultural resistance in Bangladesh to such bipolar categorisation, not only with regard to social stereotyping but also at the most basic religious level.” §REF§ Van Schendel, W. (2009). A History of Bangladesh. Cambridge University Press, 37. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JD6ZB9SG\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: JD6ZB9SG </b></a> §REF§ \"It may be mentioned here that many of the Muslim converts retained their inherited customs and social behaviour, as is evident even today. Thus, while the social and religious life of the Muslims profoundly influenced Hinduism, conversely some practices of the Hindus entered into the life of the Muslims.” §REF§ Islam, K. N. (2011). Historical Overview of Religious Pluralism in Bengal. Bangladesh E-Journal of Sociology, 8(1), 26–33, 30. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/I7HSKHZ2\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: I7HSKHZ2 </b></a> §REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Soc_vio_freq_rel_grp", "coded_value": "vr", "polity": { "id": 782, "name": "BdBhuyans", "start_year": 1538, "end_year": 1612, "long_name": "Twelve Bhuyans", "new_name": "bd_twelve_bhuyans", "polity_tag": "OTHER_TAG", "general_description": null, "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": null, "home_seshat_region": { "id": 37, "name": "Eastern India", "subregions_list": "Lower Ganges (Bangladesh) and eastern India (Assam)", "mac_region": { "id": 9, "name": "South Asia" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 525, "year_from": null, "year_to": null, "description": "This variable is difficult to code with confidence due to the paucity of the data available, but the following quotes suggest that, in this region in the precolonial era, there was a certain cultural flexibility in matters of identity and a general similarity of belief, which in turn suggests relatively low rates of religious violence. \"Precolonial Africa was characterized by a large degree of pluralism and flexibility in terms of articulation of belonging. In line with this, the precolonial Kalanga also consisted of more fluid units that assimilated outsiders into the community as long as they accepted their customs, and the sense of obligation and solidarity went beyond that of the nuclear family.\"§REF§(Dube 2020) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/3FHTN4Q3\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 3FHTN4Q3 </b></a>§REF§ \"[T]here existed a large region of broadly similar languages, beliefs and institutions, larger than present-day Zimbabwe and stretching into areas now defined as South Africa, Zambia and Mozambique. Within that zone, there was a constant movement of people, goods, ideas, and a multitude of different self-identifications.\"§REF§(Raftopoulos and Mlambo 2008: 2) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/U8C75XJD\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: U8C75XJD </b></a>§REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Soc_vio_freq_rel_grp", "coded_value": "never", "polity": { "id": 623, "name": "zi_toutswe", "start_year": 700, "end_year": 1250, "long_name": "Toutswe", "new_name": "zi_toutswe", "polity_tag": "POL_AFR_SA", "general_description": null, "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": null, "home_seshat_region": { "id": 6, "name": "Southern Africa", "subregions_list": "Namibia, Zambia, Malawi, Mozambique and south", "mac_region": { "id": 2, "name": "Africa" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 532, "year_from": null, "year_to": null, "description": "This variable is difficult to code with confidence due to the paucity of the data available, but the following quotes suggest that, in this region in the precolonial era, there was a certain cultural flexibility in matters of identity and a general similarity of belief, which in turn suggests relatively low rates of religious violence. \"Precolonial Africa was characterized by a large degree of pluralism and flexibility in terms of articulation of belonging. In line with this, the precolonial Kalanga also consisted of more fluid units that assimilated outsiders into the community as long as they accepted their customs, and the sense of obligation and solidarity went beyond that of the nuclear family.\"§REF§(Dube 2020) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/3FHTN4Q3\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 3FHTN4Q3 </b></a>§REF§ \"[T]here existed a large region of broadly similar languages, beliefs and institutions, larger than present-day Zimbabwe and stretching into areas now defined as South Africa, Zambia and Mozambique. Within that zone, there was a constant movement of people, goods, ideas, and a multitude of different self-identifications.\"§REF§(Raftopoulos and Mlambo 2008: 2) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/U8C75XJD\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: U8C75XJD </b></a>§REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Soc_vio_freq_rel_grp", "coded_value": "never", "polity": { "id": 625, "name": "zi_torwa_rozvi", "start_year": 1494, "end_year": 1850, "long_name": "Torwa-Rozvi", "new_name": "zi_torwa_rozvi", "polity_tag": "POL_AFR_SA", "general_description": null, "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": null, "home_seshat_region": { "id": 6, "name": "Southern Africa", "subregions_list": "Namibia, Zambia, Malawi, Mozambique and south", "mac_region": { "id": 2, "name": "Africa" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 488, "year_from": null, "year_to": null, "description": "‘‘‘ The literature consulted arguably implies the absence of significant religious communities outside of the Cwezi-kubandwa religious complex, which in turn suggests the absence of religiously motivated societal tensions. “The Cwezi-kubandwa religious complex covered most of Great Lakes Africa by the nineteenth century, being found in modern-day Burundi, Rwanda, Uganda, north-west Tanzania and eastern Congo, a region united by closely related Bantu languages as well as traditions of kingship and other cultural similarities.”§REF§(Doyle 2007: 559) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9EXDF5UP\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 9EXDF5UP </b></a>§REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Soc_vio_freq_rel_grp", "coded_value": "vr", "polity": { "id": 684, "name": "Toro", "start_year": 1830, "end_year": 1896, "long_name": "Toro", "new_name": "ug_toro_k", "polity_tag": "POL_AFR_EAST", "general_description": null, "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": null, "home_seshat_region": { "id": 2, "name": "East Africa", "subregions_list": "Tanzania, Burundi, Uganda, So Sudan, Somalia, Ethiopia, Eritrea", "mac_region": { "id": 2, "name": "Africa" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 647, "year_from": null, "year_to": null, "description": "VERY_RARELY_COMMENT: “All the Maratha rulers from Ekoji contributed, especially to the celebration of Allah festival, which was and is ever famous in the Tanjore kingdom […] the Allah is taken out in a procession for worshipping into the area of Hindus, and there was no quarrel or ill feeling among the Hindus.” […] “The Islamic people’s peaceful co-existence with Hindus was very much perceptible in the period and they could not maintain their own identity. I was due to the fact that Islam in the Tanjore region was influenced by the native Tamils. For example saint worship is popular in the Tamil region whereas the Tamil Muslims had their faith in their worship of Pirs. Many of the Islamic festivals were identical of the Hindu festivals. Islam, in the region followed and celebrated the festivals like the Kanduri festival in all parts of the Tanjore region. Like the Hindus, the Islamic people took a procession during the Allah festival. It was very popular among the Hindus.” §REF§ (Chinnaiyan 2004, 370, 372, 373) Chinnaiyan, S. 2004 ‘Royal Patronage to Islam in Tanjore Maratha Kingdom [As Gleaned from Modi Records].’ Proceedings of the Indian History Congress. Vol. 65. Pp 370-374. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/H5PRQ47A\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: H5PRQ47A </b></a> §REF§ <br> MORE_FREQUENTLY_THAN_VERY_RARELY_COMMENT: “All the Maratha rulers from Ekoji contributed, especially to the celebration of Allah festival, which was and is ever famous in the Tanjore kingdom […] the Allah is taken out in a procession for worshipping into the area of Hindus, and there was no quarrel or ill feeling among the Hindus.” […] “The Islamic people’s peaceful co-existence with Hindus was very much perceptible in the period and they could not maintain their own identity. I was due to the fact that Islam in the Tanjore region was influenced by the native Tamils. For example saint worship is popular in the Tamil region whereas the Tamil Muslims had their faith in their worship of Pirs. Many of the Islamic festivals were identical of the Hindu festivals. Islam, in the region followed and celebrated the festivals like the Kanduri festival in all parts of the Tanjore region. Like the Hindus, the Islamic people took a procession during the Allah festival. It was very popular among the Hindus.” §REF§ (Chinnaiyan 2004, 372, 373) Chinnaiyan, S. 2004 ‘Royal Patronage to Islam in Tanjore Maratha Kingdom [As Gleaned from Modi Records].’ Proceedings of the Indian History Congress. Vol. 65. Pp 370-374. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/H5PRQ47A\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: H5PRQ47A </b></a> §REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Soc_vio_freq_rel_grp", "coded_value": "vr", "polity": { "id": 699, "name": "in_thanjavur_maratha_k", "start_year": 1675, "end_year": 1799, "long_name": "Thanjavur Maratha Kingdom", "new_name": "in_thanjavur_maratha_k", "polity_tag": "POL_SA_SI", "general_description": "The Thanjavur Maratha Kingdom was established in 1675 CE when the Maratha general Ekoji Bhonsle took control of Thanjavur and crowned himself Raja of the Thanjavur Maratha Kingdom. The capital of the Thanjavur Maratha Kingdom was the city of Thanjavur. The Thanjavur Maratha kings were devout Shaivist Hindus and contributed greatly to literature and philosophic thought. §REF§ (Srinivasan 1984, 44) Srinivasan, C.R. 1984. ‘Some Interesting Aspects of the Maratha Rule as Gleaned from the Tamil Copper-Plates of the Thanjavur Marathas’. Journal of the Epigraphical Society of India. Vol. 11. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PXQ87WQH/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PXQ87WQH/collection</a> §REF§ §REF§ (Appasamy 1980, 11) Appasamy, Jaya. 1980. Thanjavur Painting of the Maratha Period. Vol. 1. New Delhi. Abhinav Publications. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/35BU75NG/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/35BU75NG/collection</a> §REF§ The Thanjavur Maratha kings also patronized temple projects. §REF§ (Appasamy 1980, 9) Appasamy, Jaya. 1980. Thanjavur Painting of the Maratha Period. Vol. 1. New Delhi. Abhinav Publications. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/35BU75NG/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/35BU75NG/collection</a> §REF§ During certain periods of the Thanjavur Maratha rule there was political turmoil and regional fighting. By the end of the 18th century the Thanjavur Maratha kings were financially indebted to the British trading companies in the region. §REF§ (Cerulli 2020, 227) Cerulli, Anthony. ‘Allegory and History, Life and Embodiment’ In Body and Cosmos: Studies in Early Indian Medical and Astral Sciences in Honor of Kenneth G. Zysk. Edited by Jacob Schmidt-Madsen et al. Leiden: Brill. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/FTSCD638/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/FTSCD638/collection</a> §REF§ In 1799 CE the Thanjavur Maratha Kingdom came under the Madras Presidency under the British East India Company. §REF§ (Appasamy 1980, 21) Appasamy, Jaya. 1980. Thanjavur Painting of the Maratha Period. Vol. 1. New Delhi. Abhinav Publications. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/35BU75NG/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/35BU75NG/collection</a> §REF§", "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": null, "home_seshat_region": { "id": 40, "name": "Southern South Asia", "subregions_list": "Southern India and Sri Lanka", "mac_region": { "id": 9, "name": "South Asia" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] } ] }