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=expert_reviewed
{ "count": 296, "next": "https://seshatdata.com/api/rt/government-restrictions-on-property-ownership-for-adherents-of-and-religious-groups/?ordering=expert_reviewed&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": 69, "year_from": null, "year_to": null, "description": "\"The state simultaneously acknowledged, or at least permitted, other nodes of creative power within its borders. For those of us with Western, materialist preconceptions, it is difficult to conceive of the independence, political as well as ritual, permitted to the guardians of the Cwezi shrines.\" §REF§(Robertshaw 2010: 263) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/IP7IPA6J\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: IP7IPA6J </b></a>.§REF§Because the sources consulted arguably imply the absence of other significant religious groups in this polity, it seems reasonable to infer absence of governmental restrictions on religious activity in general, even though the quote provided only relates to the Cwezi cults. Note the following, however, which points to conflict between the state and religious groups, but argues it was largely politically motivated: “The understanding between religious and political authority tended to break down when kings felt that their authority was being undermined. Rwakabale’s short, troubled reign in the mid-nineteenth century saw the appearance of a millenarian movement, which ‘predicted that the era of peace was at hand’. When Kamurasi came to the throne, ‘he attacked those strange people who claimed to be the representatives of gods on earth . . . and liquidated them’ (Nyakatura 1973: 97). It seems more likely that the kingship here was reacting to a challenge to its power, rather than defending Cwezi orthodoxy. This royal intolerance of political opposition was shown most famously by King Olimi Isansa III’s furious sacking of the shrine of the leading Cwezi deity, Wamara, at Bwera in the eighteenth century. Schoenbrun (1998: 237–43) has suggested that this episode illustrated an ideological opposition between Wamara and kingship. It seems, though, that Schoenbrun’s argument is inspired more by examples of deities which served to organize resistance to expanding state structures in the southern interlacustrine region, than by strong local evidence. Other sources tell us that Wamara was in fact the clan deity of the Babito and that Bunyoro’s kings sacrificed to Wamara personally (Roscoe 1923: 23; Akingbade 1967: 92). The alternative interpretation, that Wamara’s medium was punished for particular acts of political disloyalty, seems more credible.”§REF§(Doyle 2007: 563-564) 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": "Government restrictions on property ownership for adherents of any religious group", "coded_value": "absent", "polity": { "id": 535, "name": "UgBito", "start_year": 1700, "end_year": 1894, "long_name": "Bito Dynasty", "new_name": "ug_bunyoro_k_2", "polity_tag": "LEGACY", "general_description": "", "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": "2023-10-30T17:40:10.647554Z", "home_nga": null, "home_seshat_region": { "id": 1, "name": "Central Africa", "subregions_list": "Angola and DRC", "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": 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": 74, "year_from": 1100, "year_to": 1656, "description": "Inferred from the relatively open attitude towards Christianity. “why, despite its alien character, the leading men of Allada and Whydah, or at least some of them, showed such a persistent interest in the new religion. It must be stressed that on several occasions the inititative in bringing missions to the Slave Coast came from local rulers rather than from the Europeans: thus it was the king of Allada who invited the missionaries there in 1657 and in 1670, as did the Whydah authorities in 1681, 1692, and 1703.” §REF§ (Law 1991: 62) Law, Robin, 1991. Religion, trade and politics on the 'slave coast': Roman Catholic Missions in Allada and Whydah in the Seventeenth Century. Journal of Religion in Africa/Religion en Afrique. 21, pp. 42-77. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CZP6AQ6H\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: CZP6AQ6H </b></a> §REF§ “As already noted, the French party in 1670 was approached by Portuguese-speaking Christians in Allada, with requests for rosaries and priests to say mass. The king of Allada who welcomed the French in 1670 (named as \"Tezifon\", representing probably the name De [King] Zekpon), seems to have been a different man from the one who had dealt with the Spanish mission ten years earlier\", but he was also thought to be sympathetic to Christianity, having been educated (many years earlier) in a Portuguese monastery on Sao Tome. […] Interestingly, the king of Allada did not on this occasion suggest that he himself wished to be baptised, but requested priests for the existing Christian community in Allada, \"for the instruction of the great number of his subjects who have some smattering of Christianity, and who wish passionately to perfect their knowledge of the religion” §REF§ (Law 1991: 49-50) Law, Robin, 1991. Religion, trade and politics on the 'slave coast': Roman Catholic Missions in Allada and Whydah in the Seventeenth Century. Journal of Religion in Africa/Religion en Afrique. 21, pp. 42-77. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CZP6AQ6H\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: CZP6AQ6H </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": 659, "name": "ni_allada_k", "start_year": 1100, "end_year": 1724, "long_name": "Allada", "new_name": "ni_allada_k", "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": [] } ] }