Gov Res Prop Own For Rel Grp List
A viewset for viewing and editing Government Restrictions on Property Ownership for Adherents of and Religious Groups.
GET /api/rt/government-restrictions-on-property-ownership-for-adherents-of-and-religious-groups/?ordering=-is_disputed
{ "count": 296, "next": "https://seshatdata.com/api/rt/government-restrictions-on-property-ownership-for-adherents-of-and-religious-groups/?ordering=-is_disputed&page=2", "previous": null, "results": [ { "id": 44, "year_from": null, "year_to": null, "description": "The following suggests that the government, which was prevalently staffed by Muslims, did not impose significant restrictions on the polity's largely non-Muslim population.\"From this short history it can be seen that the application of Islamic law in the Bornu Empire was minimal. [...] A third reason why Muslim scholars might not have opted for full application of Islamic law was the fear of losing their political positions, which they won only because of their literacy. Therefore they compromised with non-Muslims and developed the attitude of tolerance, which the situation forced on them. Whether they were satisfied with that situation cannot be easily determined. Nevertheless, the warm reception offered by the indigenous people to the Muslim traders on their first arrival in Nigeria prevented the Muslims from developing a militant attitude against their hosts. The Muslims saw the natives as friends and co-religionists, even though they worshipped different gods.\" §REF§(Sodiq 2017: 29-30) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6F2IFDUB\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 6F2IFDUB </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": "Government restrictions on property ownership for adherents of any religious group", "coded_value": "absent", "polity": { "id": 670, "name": "ni_bornu_emp", "start_year": 1380, "end_year": 1893, "long_name": "Kanem-Borno", "new_name": "ni_bornu_emp", "polity_tag": "POL_AFR_WEST", "general_description": null, "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": null, "home_seshat_region": { "id": 7, "name": "West Africa", "subregions_list": "From Senegal to Gabon (Tropical)", "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": 251, "year_from": null, "year_to": null, "description": "“It is extremely difficult to ascertain the precise nature of Mexica society prior to their sudden rise to imperial power in 1428, despite numerous descriptions in the chronicles and codices. In some instances, later chronicles unconvincingly projected back in time the political and social structure of the imperial age. In other cases, codices and histories portray the early Mexica with an almost Rousseauian nostalgia, describing them as a rustic group with a totally egalitarian social and political structure. Again, the inconsistencies may be partly the result of the Mexica imperial elite’s later rewriting of history. Yet much of the contradictory nature of the evidence on the early Mexica is due to the dynamic nature of their development; Mexica political and social institutions were probably undergoing continuous change in response to their varying fortunes and their rapid cultural evolution. Specific characterizations would only apply to a particular moment in time. However, given the near-absence of relevant archaeological data, the chronology of Mexica evolution can only be assumed on a very general level. The situation is exacerbated by accounts which confuse the features of earlier and later institutions and by fifteenth- century state propagandists’ attempts to create historical precedents or allegorical justifications for the new imperial order.” §REF§ (Conrad 1984, 23) Conrad, Geoffrey. 1984. Religion and empire: the dynamics of Aztec and Inca expansionism. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BGTJ339C\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: BGTJ339C </b></a> §REF§", "note": null, "finalized": false, "created_date": null, "modified_date": "2024-06-13T10:00:46.403560Z", "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": true, "drb_reviewed": false, "name": "Government restrictions on property ownership for adherents of any religious group", "coded_value": "absent", "polity": { "id": 15, "name": "MxPostM", "start_year": 1200, "end_year": 1426, "long_name": "Middle Postclassic Basin of Mexico", "new_name": "mx_basin_of_mexico_10", "polity_tag": "LEGACY", "general_description": "The Basin or Valley of Mexico is a highlands plateau in central Mexico roughly corresponding to modern-day Mexico City. Here, we are interested in the phase of its prehistory known as the Middle Postclassic (c. 1200-1426 CE). By this time, Tula no longer held sway over the region, and had been replaced by several city-states (altepetl). Documents written much later record the dynastic histories and conflicts between these city-states; toward the very end of this period, they came to form growing confederations, paving the way for the Aztec empire. §REF§ (Evans 2012: 123-124) Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/AN5IUQ7X\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/AN5IUQ7X</a>. §REF§ Major centres such as Azcapotzalco, Texcoco, or Cholula likely had between 20,000 and 30,000 inhabitants. §REF§ (Carballo 2019: pers. comm. to E. Cioni and G. Nazzaro) §REF§ Each altepetl was ruled by a king (tlatoani) and a council of nobles. §REF§ (Smith and Sergheraert 2012: 449) Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/XC9E2B7Q\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/XC9E2B7Q</a>. §REF§ ", "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": { "id": 27, "name": "Basin of Mexico", "subregion": "Mexico", "longitude": "-99.130000000000", "latitude": "19.430000000000", "capital_city": "Ciudad de Mexico", "nga_code": "MX", "fao_country": "Mexico", "world_region": "North America" }, "home_seshat_region": { "id": 23, "name": "Mexico", "subregions_list": "Mexico", "mac_region": { "id": 7, "name": "North America" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": { "id": 88, "text": "a new_comment_text" }, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 24, "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. [...] Much of the evidence, then, suggests that all the diverse religious sects were freely tolerated by a prevailing world view that was ready to acknowledge a certain common validity. Yet it is unlikely that such a view could rise to the status of cultural orthodoxy without friction. Although references to religious wars and persecutions are conspicuously absent from the historical record of ancient India, this does not rule out lesser types of conflict, and some scholars believe that there is indeed evidence of localised disagreement and resentment. [...] For example, the Arthaśāstra gratuitously advises the agents of a king to help themselves, on behalf of the ruler, to the property of groups on the fringes of society who might not have powerful friends. Moreover, there are hints in scattered sources that the followers of orthodox Brahman teachers at times ganged up against Buddhist or Jain establishments that had lost their former patronage. [...] Still, hard evidence of religious persecution in these ancient times is scattered and fragmentary. In the absence of more solid evidence, the view has gained ground that pre-modern India had a cultural unity that precluded communal conflict, but we think that this picture is not sufficiently nuanced. Doniger’s perception that there was widespread persecution of non-Brahmans during the first millennium may fairly represent the situation that arose at certain times, but we cannot be at all sure how widespread the phenomenon was, or at what times it was most marked.//\"Still, we should note that, simply as a matter of practical politics, there was at least one factor that would certainly have acted to limit the ferocity of any sectarian persecutions – the absence of a clear and powerful advantage at all times for kings in identifying themselves with the Brahman interest. No clear dividing line existed, in fact, between ruling families that were of ‘genuine’ ‘Aryan’ descent, and the rest; the ruling elite presided over heterogeneous populations within which Brahmanism, as an agent of Sanskritisation and as a common cultural denominator, was slowly feeling its way towards a new role, directed towards shaping an inclusive syncretism. Thus, the Brahmanical revival could not afford to go too far. Especially, it had to be very wary of attacking the prudent preference of kings for policies that had the capacity to attract wide support among the multiple disparate groups that constituted the citizenry. The Brahmans had to make do with whatever qualified honour they could find within the frame of an eclectic culture. Such structural constraints are likely to have kept them from striking at their enemies too wantonly.”§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": "2024-06-11T15:16:42.556204Z", "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": false, "name": "Government restrictions on property ownership for adherents of any religious group", "coded_value": "absent", "polity": { "id": 418, "name": "in_gurjara_pratihara_dyn", "start_year": 730, "end_year": 1030, "long_name": "Gurjar-Pratihara Dynasty", "new_name": "in_gurjara_pratihara_dyn", "polity_tag": "LEGACY", "general_description": "The polity of Gurjar ran from c. 730 to 1030 CE with its territory spanning approximately 1 million square kilometres; roughly corresponding to a slightly smaller area than the states of Gujarat, Rajasthan, Madhya Pradesh, Uttar Pradesh and Bihar combined. §REF§ (Keay 2000: 198) Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/HSHAKZ3X\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/HSHAKZ3X</a>. §REF§ <br>There has been no information could be found in the sources consulted regarding the polity's overall population, but the imperial capital of Kanauj is thought to have had a population of 80,000 people at its peak in 810 - 950 CE.", "shapefile_name": null, "private_comment": "JR: Changed start year from 810 to 730 CE -- now matches the date range for ruler transitions.", "created_date": null, "modified_date": "2024-06-11T12:26:04.458158Z", "home_nga": { "id": 14, "name": "Middle Ganga", "subregion": "Indo-Gangetic Plain", "longitude": "82.700000000000", "latitude": "25.750000000000", "capital_city": "Jaunpur", "nga_code": "UTPR", "fao_country": "India", "world_region": "South Asia" }, "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": 57, "text": "a new_private_comment_text new approach for polity" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 22, "year_from": null, "year_to": null, "description": "The following quote suggests the absence of social stratification, and therefore of institutions through which the activities of religious groups could be restricted (note, too, that the literature consulted does not suggest the presence of significant religious minorities). ‘The Oneota, however, never became fully Mississippianized. Missing from the Oneota cultural repertoire are stratified societies and platform mounds that served as elite residential substructures. After about A.D. 1200, Middle Mississippian influence waned as Cahokia went into decline, but Oneota persisted, lasting until European contact in the seventeenth century.’§REF§Theler, James L., and Robert F. Boszhardt. Twelve Millennia: Archaeology of the Upper Mississippi River Valley. University of Iowa Press, 2003. p.157 JSTOR, https://doi.org/10.2307/j.ctt20q2179. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/W8WWMF7M\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: W8WWMF7M </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": "Government restrictions on property ownership for adherents of any religious group", "coded_value": "absent", "polity": { "id": 29, "name": "USOneot", "start_year": 1400, "end_year": 1650, "long_name": "Oneota", "new_name": "us_oneota", "polity_tag": "LEGACY", "general_description": "'Oneota' is the modern name given to a group of late prehistoric or protohistoric cultures, known solely from their material remains and centred on modern-day Iowa, Minnesota and Wisconsin in the Midwestern United States. §REF§ (Hall 1997, 142) Hall, Robert L. 1997. An Archaeology of the Soul: North American Indian Belief and Ritual. Urbana, IL: University of Illinois Press. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/8KH357GV\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/8KH357GV</a>. §REF§ Oneota migrations can be traced archaeologically: for instance, some groups using Oneota-style material culture began appearing alongside Mississippian populations in the American Bottom region (modern southwestern Illinois) during the Sand Prairie phase (c. 1275-1400 CE). §REF§ (Pauketat 1994, 47) Pauketat, Timothy R. 1994. The Ascent of Chiefs: Cahokia and Mississippian Politics in Native North America. Tuscaloosa, AL: University of Alabama Press. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/NJHPTUJ8\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/NJHPTUJ8</a>. §REF§ We are concerned here with the period of Oneota activity between c. 1400 and 1650 CE, but it should be noted that the roots of the tradition are to be found before 1400. Small quantities of European trade goods appear in the Illinois archaeological record around the beginning of the 17th century CE, marking the beginning of the 'protohistoric' period in this region. §REF§ (Emerson and Brown 1992, 102) Emerson, Thomas E., and James A. Brown. 1992. \"The Late Prehistory and Protohistory of Illinois.\" In Calumet and Fleur-De-Lys: French and Indian Interaction in the Midcontinent, edited by J. Walthall and T. Emerson, 77-125. Washington, DC: Smithsonian Institution. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/C877T4HD\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/C877T4HD</a>. §REF§ <br><i>Population and political organization</i><br>Oneota society was relatively egalitarian, more so than the preceding Mississippian cultures: there is a lack of evidence from Oneota settlements or funerary contexts for inherited status or class distinctions. §REF§ (Gibbon 2001, 390-91) Gibbon, Guy E. 2001. \"Oneota.\" In Encyclopedia of Prehistory, Volume 6: North America, edited by Peter N. Peregrine and Melvin Ember, 389-407. New York: Springer Science+Business Media. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/QU7PNRMC\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/QU7PNRMC</a>. §REF§ It has been suggested that political leadership was provided by 'big men', who relied on informal support from village populations and could not pass on their positions to their children. §REF§ (Gibbon 2001, 390-91) Gibbon, Guy E. 2001. \"Oneota.\" In Encyclopedia of Prehistory, Volume 6: North America, edited by Peter N. Peregrine and Melvin Ember, 389-407. New York: Springer Science+Business Media. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/QU7PNRMC\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/QU7PNRMC</a>. §REF§ <br>Reliable estimates for the size of the Oneota population between 1400 and 1650 CE are lacking. §REF§ (Hart 1990, 570-71) Hart, John P. 1990. \"Modeling Oneota Agricultural Production: A Cross-Cultural Evaluation.\" Current Anthropology 31 (5): 569-77. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/MJKQA3W5\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/MJKQA3W5</a>. §REF§ ", "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": { "id": 28, "name": "Cahokia", "subregion": "Mississippi Basin", "longitude": "-90.062035000000", "latitude": "38.658938000000", "capital_city": "St. Louis", "nga_code": "USMO", "fao_country": "United States", "world_region": "North America" }, "home_seshat_region": { "id": 24, "name": "Mississippi Basin", "subregions_list": "From the Great Lakes to Louisiana", "mac_region": { "id": 7, "name": "North America" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 29, "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. [...] Much of the evidence, then, suggests that all the diverse religious sects were freely tolerated by a prevailing world view that was ready to acknowledge a certain common validity. Yet it is unlikely that such a view could rise to the status of cultural orthodoxy without friction. Although references to religious wars and persecutions are conspicuously absent from the historical record of ancient India, this does not rule out lesser types of conflict, and some scholars believe that there is indeed evidence of localised disagreement and resentment. [...] For example, the Arthaśāstra gratuitously advises the agents of a king to help themselves, on behalf of the ruler, to the property of groups on the fringes of society who might not have powerful friends. Moreover, there are hints in scattered sources that the followers of orthodox Brahman teachers at times ganged up against Buddhist or Jain establishments that had lost their former patronage. [...] Still, hard evidence of religious persecution in these ancient times is scattered and fragmentary. In the absence of more solid evidence, the view has gained ground that pre-modern India had a cultural unity that precluded communal conflict, but we think that this picture is not sufficiently nuanced. Doniger’s perception that there was widespread persecution of non-Brahmans during the first millennium may fairly represent the situation that arose at certain times, but we cannot be at all sure how widespread the phenomenon was, or at what times it was most marked.//\"Still, we should note that, simply as a matter of practical politics, there was at least one factor that would certainly have acted to limit the ferocity of any sectarian persecutions – the absence of a clear and powerful advantage at all times for kings in identifying themselves with the Brahman interest. No clear dividing line existed, in fact, between ruling families that were of ‘genuine’ ‘Aryan’ descent, and the rest; the ruling elite presided over heterogeneous populations within which Brahmanism, as an agent of Sanskritisation and as a common cultural denominator, was slowly feeling its way towards a new role, directed towards shaping an inclusive syncretism. Thus, the Brahmanical revival could not afford to go too far. Especially, it had to be very wary of attacking the prudent preference of kings for policies that had the capacity to attract wide support among the multiple disparate groups that constituted the citizenry. The Brahmans had to make do with whatever qualified honour they could find within the frame of an eclectic culture. Such structural constraints are likely to have kept them from striking at their enemies too wantonly.”§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": "Government restrictions on property ownership for adherents of any religious group", "coded_value": "absent", "polity": { "id": 417, "name": "in_kannauj_varman_dyn", "start_year": 650, "end_year": 780, "long_name": "Kannauj - Varman Dynasty", "new_name": "in_kannauj_varman_dyn", "polity_tag": "LEGACY", "general_description": "The Middle Ganga corresponds to the eastern portion of the Upper Ganga Plain, in the eastern part of the north-central modern Indian state of Uttar Pradesh and the state of Bihar. Between c. 650 and 780 CE, it was under the control of the Kannauj polity.<br>Like many other Indian polities between the seventh and the eleventh centuries, Kannauj was ruled by a king, who received support from a number of key ministers, and who controlled provincial territories indirectly, through a hierarchy of princes and officials (higher tier, in charge of provinces) and visayapatis (lower tier, in charge of districts). §REF§ (Mishra 1977, 137-144) Shyam Manohar Mishra. 1977. Yaśovarman of Kanauj: A Study of Political History, Social, and Cultural Life of Northern India During the Reign of Yaśovarman. Abhinav Publications. §REF§ <br>While no information on the polity's total population could be found, the imperial capital of Kannauj is thought to have had a population of 120,000 people at its peak in 620 CE. §REF§ (Chase-Dunn: pers. comm. 2011) §REF§", "shapefile_name": null, "private_comment": "", "created_date": null, "modified_date": "2024-06-10T12:41:56.821133Z", "home_nga": { "id": 14, "name": "Middle Ganga", "subregion": "Indo-Gangetic Plain", "longitude": "82.700000000000", "latitude": "25.750000000000", "capital_city": "Jaunpur", "nga_code": "UTPR", "fao_country": "India", "world_region": "South Asia" }, "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": 56, "text": "a new_private_comment_text new approach for polity" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 33, "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. [...] Much of the evidence, then, suggests that all the diverse religious sects were freely tolerated by a prevailing world view that was ready to acknowledge a certain common validity. Yet it is unlikely that such a view could rise to the status of cultural orthodoxy without friction. Although references to religious wars and persecutions are conspicuously absent from the historical record of ancient India, this does not rule out lesser types of conflict, and some scholars believe that there is indeed evidence of localised disagreement and resentment. [...] For example, the Arthaśāstra gratuitously advises the agents of a king to help themselves, on behalf of the ruler, to the property of groups on the fringes of society who might not have powerful friends. Moreover, there are hints in scattered sources that the followers of orthodox Brahman teachers at times ganged up against Buddhist or Jain establishments that had lost their former patronage. [...] Still, hard evidence of religious persecution in these ancient times is scattered and fragmentary. In the absence of more solid evidence, the view has gained ground that pre-modern India had a cultural unity that precluded communal conflict, but we think that this picture is not sufficiently nuanced. Doniger’s perception that there was widespread persecution of non-Brahmans during the first millennium may fairly represent the situation that arose at certain times, but we cannot be at all sure how widespread the phenomenon was, or at what times it was most marked.//\"Still, we should note that, simply as a matter of practical politics, there was at least one factor that would certainly have acted to limit the ferocity of any sectarian persecutions – the absence of a clear and powerful advantage at all times for kings in identifying themselves with the Brahman interest. No clear dividing line existed, in fact, between ruling families that were of ‘genuine’ ‘Aryan’ descent, and the rest; the ruling elite presided over heterogeneous populations within which Brahmanism, as an agent of Sanskritisation and as a common cultural denominator, was slowly feeling its way towards a new role, directed towards shaping an inclusive syncretism. Thus, the Brahmanical revival could not afford to go too far. Especially, it had to be very wary of attacking the prudent preference of kings for policies that had the capacity to attract wide support among the multiple disparate groups that constituted the citizenry. The Brahmans had to make do with whatever qualified honour they could find within the frame of an eclectic culture. Such structural constraints are likely to have kept them from striking at their enemies too wantonly.”§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": "Government restrictions on property ownership for adherents of any religious group", "coded_value": "absent", "polity": { "id": 390, "name": "InMagad", "start_year": 450, "end_year": 605, "long_name": "Magadha", "new_name": "in_magadha_k", "polity_tag": "LEGACY", "general_description": "", "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": "2024-06-19T10:29:31.079157Z", "home_nga": { "id": 14, "name": "Middle Ganga", "subregion": "Indo-Gangetic Plain", "longitude": "82.700000000000", "latitude": "25.750000000000", "capital_city": "Jaunpur", "nga_code": "UTPR", "fao_country": "India", "world_region": "South Asia" }, "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": 66, "text": "a new_private_comment_text new approach for polity" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 87, "year_from": null, "year_to": null, "description": "“The time of the so-called “1st (Ogiso) Dynasty” probably the early 10th first half of 12th centuries, is one of the most mysterious pages of the Benin history. The sources on this period are not abundant. Furthermore, it is obvious that archaeological and ethnohistorical evidence, rather scarce, should be supplemented by an analysis of different records of the oral historical tradition while it is well known that this kind of source is not very much reliable. However, on the other hand, it is generally recognized that it is unreasonable to discredit it completely. Though Benin students have confirmed this conclusion and demonstrated some possibilities of verifying and correcting its evidence, a reconstruction of the early Benin history will inevitably contain many hypothetical suggestions and not so many firm conclusions.” §REF§ (Bondarenko and Roese 2001: 185-186) Bondarenko, Dmitri M. and Peter M. Roese, 2001. “Ancient Benin: Where did the First Monarchs Come from?”, Asian and African Studies, 10 (1), pp.185-198. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/P4DQ36NB\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: P4DQ36NB </b></a> §REF§", "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": "Government restrictions on property ownership for adherents of any religious group", "coded_value": "unknown", "polity": { "id": 660, "name": "ni_igodomingodo", "start_year": 900, "end_year": 1450, "long_name": "Igodomingodo", "new_name": "ni_igodomingodo", "polity_tag": "POL_AFR_WEST", "general_description": null, "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": null, "home_seshat_region": { "id": 7, "name": "West Africa", "subregions_list": "From Senegal to Gabon (Tropical)", "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": 66, "year_from": null, "year_to": null, "description": "Apparent uniformity of belief, but data is scarce. \"As demonstrated by the uniformity of their material culture and their presumed belief system, most prominently reflected by the terracotta sculptures, external contacts within their culture must have existed. However, [...] It has to be considered that the preservation of features in Nok sites is generally poor and that the amount of data is not too large and regionally restricted to a rather small key study area. [...] Bound on what is indisputable, we may safely assert that the standalone peculiarity of the Nok Culture concerns its terracotta sculptures. Excavations have revealed contextual data emphasising their ritual significance - using the term \"ritual\" in a spiritual* context - and their role as materialised expression of a religion. Should it not be possible that the remarkable transregional uniformity of the complex, particularly mirrored by the omnipresence of the sculptures, was caused by the power of rituals and a complex system of beliefs? To accentuate this perspective, the Nok Culture deserves further investigation before the remaining evidence is irreversibly lost by looting which still takes place at many sites in Nigeria every day.\" §REF§(Breunig and Ruppe 2016: 251-3) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ES4TRU7R\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ES4TRU7R </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": "Government restrictions on property ownership for adherents of any religious group", "coded_value": "absent", "polity": { "id": 612, "name": "ni_nok_1", "start_year": -1500, "end_year": -901, "long_name": "Middle and Late Nok", "new_name": "ni_nok_1", "polity_tag": "POL_AFR_WEST", "general_description": null, "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": null, "home_seshat_region": { "id": 7, "name": "West Africa", "subregions_list": "From Senegal to Gabon (Tropical)", "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": 68, "year_from": null, "year_to": null, "description": "Suspected unknown due to the antiquity of this quasi-polity, the nature of the data, and the fact that this aspect of the quasi-polity's culture is not mentioned in a recent and comprehensive series of articles on prehistoric West Burkina Faso by Stephen Dueppen.", "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": "Government restrictions on property ownership for adherents of any religious group", "coded_value": "unknown", "polity": { "id": 619, "name": "bf_west_burkina_faso_red_1", "start_year": 701, "end_year": 1100, "long_name": "West Burkina Faso Red I", "new_name": "bf_west_burkina_faso_red_1", "polity_tag": "POL_AFR_WEST", "general_description": null, "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": null, "home_seshat_region": { "id": 7, "name": "West Africa", "subregions_list": "From Senegal to Gabon (Tropical)", "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": 299, "year_from": null, "year_to": null, "description": "", "note": null, "finalized": false, "created_date": "2024-06-10T10:33:54.442115Z", "modified_date": "2024-06-13T09:39:50.416644Z", "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": true, "drb_reviewed": false, "name": "Gov_res_prop_own_for_rel_grp", "coded_value": "absent", "polity": { "id": 16, "name": "MxAztec", "start_year": 1427, "end_year": 1526, "long_name": "Aztec Empire", "new_name": "mx_aztec_emp", "polity_tag": "LEGACY", "general_description": "The Basin or Valley of Mexico is a highlands plateau in central Mexico roughly corresponding to modern-day Mexico City. Here, we are interested in the phase of its prehistory known as the Late Postclassic period, when the Aztecs or Mexica rose to power (c. 1427-1526 CE). The Aztec Empire was born from the \"Triple Alliance\" between the city-states (altepetl) of Tenochtitlan, Texcoco, and Tlacopan, who agreed to collaborate on campaign of territorial expansion and share the resulting tribute and tax payments. §REF§ (Smith and Sergheraert 2012: 449-451) Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/XC9E2B7Q\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/XC9E2B7Q</a>. §REF§ Within a century, the three cities came to control a significant portion of Northern Mesoamerica, the main exception being the West, which, despite some military successes on the part of the Triple Alliance early on, largely remained under the control of the Tarascans. §REF§ (Evans 2012: 125) Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/AN5IUQ7X\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/AN5IUQ7X</a>. §REF§ <br>As the empire grew, so did the power of Tenochtitlan, which became the de-facto administrative capital, whose ruler came to hold the title huey tlatoani (“high king”). Tenochtitlan's power was strongest over the empire's central provinces, where the Aztecs ruled through governors, judges, tax collectors and other officials that they appointed themselves. For the \"outer\" provinces, the Aztecs limited themselves to targeting major centres, where, again, they appointed their governors and administrative officials. Finally, the Aztecs secured their power over \"frontier\" provinces by guaranteeing military protection from external foes, in exchange for \"gifts\" of soldiers and prestige goods. §REF§ (Smith and Sergheraert 2012: 455-457) Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/XC9E2B7Q\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/XC9E2B7Q</a>. §REF§ <br>By the time of Spanish conquest in the 1520s, Tenochtitlan likely housed between 150,000 and 250,000 people, §REF§ (Carballo 2019: pers. comm. to E. Cioni and G. Nazzaro) §REF§ perhaps even 3,000. §REF§ (De Rioja 2017: 220) Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/GC3T83JD\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/GC3T83JD</a>. §REF§ ", "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": { "id": 27, "name": "Basin of Mexico", "subregion": "Mexico", "longitude": "-99.130000000000", "latitude": "19.430000000000", "capital_city": "Ciudad de Mexico", "nga_code": "MX", "fao_country": "Mexico", "world_region": "North America" }, "home_seshat_region": { "id": 23, "name": "Mexico", "subregions_list": "Mexico", "mac_region": { "id": 7, "name": "North America" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": { "id": 70, "text": "a new_comment_text" }, "private_comment": null, "citations": [], "curator": [] } ] }