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=polity
{ "count": 296, "next": "https://seshatdata.com/api/rt/government-restrictions-on-property-ownership-for-adherents-of-and-religious-groups/?ordering=polity&page=2", "previous": null, "results": [ { "id": 256, "year_from": null, "year_to": null, "description": "“The first established set of restrictions known to us is, of course, that which was promulgated by al-Mutawakkil (r. 847-61) […] This decree included the requirement to wear yellow as a distinguishing colour; to wear the zunnar; to ride on saddles with wooden stirrups affixed to two pommels at the rear; to attach two buttons to the qalansuwa, and to attach yellow patches, front and back, on the clothes of slaves and the lower-class dhimmis; to destroy new prayer houses (biya’ahum al-muhdatha); to seize a tenth of their residences; to nail wooden images of devils (shayatin) to their doors; to prohibit the employment of non-Muslims in the government; to prohibit their children from studying in the Muslim schools or be taught by Muslims; to prohibit public processions including on Palm Sunday, and to level graves that resemble those of Muslims.” §REF§ (Levy-Rubin 2011, 103) Levy-Rubin, Milka. 2011. Non-Muslims in the Early Islamic Empire: From Surrender to Coexistence. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6R3XAB7G\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 6R3XAB7G </b></a> §REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "TRS", "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": "present", "polity": { "id": 132, "name": "IqAbbs1", "start_year": 750, "end_year": 946, "long_name": "Abbasid Caliphate I", "new_name": "iq_abbasid_cal_1", "polity_tag": "LEGACY", "general_description": "In 750 CE, following a revolt, Abbasid rulers took power from the Umayyad Dynasty under Abu al-'Abbas al-Saffah. To secure his rule, Abu al-'Abbass al-Saffah sought to destroy the male line descending from Fatima and Ali, §REF§ (Zayzafoon 2005, 139) Lamia Ben Youssef Zayzafoon. 2005. <i>The Production of the Muslim Woman: Negotiating Text, History, and Ideology</i>. Lanham, MD: Lexington Books. §REF§ and had about 300 members of the Umayyad family killed. §REF§ (Uttridge and Spilling, eds. 2014, 186) S. Uttridge and M. Spilling, eds. 2014. <i>The Encyclopedia of Medieval Warfare</i>. London: Amber Books. §REF§ The last 80 Umayyads were tricked into attending a banquet with their hosts in Damascus and massacred there. §REF§ (Schwartzwald 2015, 24) Jack L. Schwartzwald. 2016. <i>The Collapse and Recovery of Europe, AD 476-1648</i>. Jefferson, NC: McFarland & Company. §REF§ (One twenty-year-old prince, Abd al-Rahman, famously managed to escape this fate: he dodged assassins all the way to Spain, where he founded an Umayyad Emirate). The First Abbasid Caliphate Period ended in 946 CE when the Daylamite Buyids from northwestern Iran reduced the caliph to a nominal figurehead. Ironically, given the bloody manner in which the dynasty began, the final Abbasid caliph was rolled up in his own carpet and trampled to death by Mongol horsemen in 1258 CE. §REF§ (Kennedy 2001, 164) Hugh N. Kennedy. 2001. <i>The Armies of the Caliphs: Military and Society in the Early Islamic State</i>. London: Routledge. §REF§ The zenith of the Abbasid period is considered to be the reign of Harun al Rashid (763-809 CE), whose rule is described in <i>The Thousand and One Nights</i>. §REF§ (Esposito, ed. 2003, 699) John L. Esposito, ed. 2003. <i>The Oxford Dictionary of Islam</i>. Oxford: Oxford University Press. §REF§ <br><i>Population and political organization</i><br>The capital of the Abbasid Caliphate eventually settled at Baghdad, but in the earlier years the central administration was run from Kufa (750-762 CE), Al-Raqqah (796-809 CE), Merv (810-819 CE), §REF§ (Starr 2013, xxxii) S. Frederick Starr. 2013. <i>Lost Enlightenment: Central Asia's Golden Age from the Arab Conquest to Tamerlane</i>. Princeton, NJ: Princeton University Press. §REF§ and Samarra (836-870 CE). §REF§ (Lapidus 2002, 53-54) Ira M. Lapidus. 2002. <i>A History of Islamic Societies</i>. 2nd ed. Cambridge: Cambridge University Press. §REF§ §REF§ (Lapidus 2012, 106) Ira M. Lapidus. 2012. <i>Islamic Societies to the Nineteenth Century: A Global History</i>. Cambridge: Cambridge University Press. §REF§ The Abbasid caliph, spiritual leader of the Sunni Muslim world and commander-in-chief of its army, left the day-to-day administration to his vizier and heads of the diwans in the complex bureaucracy.<br>The departments were divided into three main areas of responsibility: the chancery (<i>diwan-al-rasa'il</i>); tax collection (<i>diwan al-kharif</i>); and army administration (<i>diwan al-jaysh</i>). §REF§ (Kennedy 2001, 60-66) Hugh N. Kennedy. 2001. <i>The Armies of the Caliphs: Military and Society in the Early Islamic State</i>. London: Routledge. §REF§ Professional officials and soldiers were paid both in cash and in kind. §REF§ (Lapidus 2012, 250) Ira M. Lapidus. 2012. <i>Islamic Societies to the Nineteenth Century: A Global History</i>. Cambridge: Cambridge University Press. §REF§ The task of organizing the 'collection and payment of revenues' fell to the Abbasid military. §REF§ (Kennedy 2001, 21) Hugh N. Kennedy. 2001. <i>The Armies of the Caliphs: Military and Society in the Early Islamic State</i>. London: Routledge. §REF§ However, while it was a professional institution, it lacked a rigid hierarchy or a well-defined officer class. §REF§ (Kennedy 2001, 21) Hugh N. Kennedy. 2001. <i>The Armies of the Caliphs: Military and Society in the Early Islamic State</i>. London: Routledge. §REF§ Below the caliph himself, the top military rulers were the provincial governors in Iraq, Mesopotamia, Egypt, Syria, Western Iran and Khuzistan. In Iraq and Egypt, local government was divided into a hierarchy of districts, with subdivisions (<i>kura</i>, <i>tassuj</i> and <i>rustaq</i>) used for assessing taxation, which was passed to the governor. §REF§ (Lapidus 2002, 61) Ira M. Lapidus. 2002. <i>A History of Islamic Societies</i>. 2nd ed. Cambridge: Cambridge University Press. §REF§ Within the Abbasid Caliphate there were also relatively independent vassals, who were required to pay tribute to the central government at Baghdad. §REF§ (Lapidus 2002, 61) Ira M. Lapidus. 2002. <i>A History of Islamic Societies</i>. 2nd ed. Cambridge: Cambridge University Press. §REF§ The law code was based largely on <i>sharia</i> law and the <i>ijma' </i>(legal opinions of religious scholars). §REF§ (Zubaida 2005, 74-84) Sami Zubaida. 2005. <i>Law and Power in the Islamic World</i>. London: I. B. Tauris. §REF§ <br>The Abbasid state provided centres of medical care, built ornate public markets, often with drinking fountains, and furnished welfare for the poor. §REF§ (Pickard 2013, 431) John Pickard. 2013. <i>Behind the Myths: The Foundations of Judaism, Christianity and Islam</i>. Bloomington, IN: AuthorHouse. §REF§ As paper technology diffused from China, libraries became a common fixture in the cities of the caliphate. In Baghdad, the Khizanat al-Hikma, or 'treasury of wisdom', became a refuge for scholars, providing access to a large collection as well as free lodgings and board. §REF§ (Bennison 2009, 180) Amira K. Bennison. 2009. <i>The Great Caliphs: The Golden Age of the Abbasid Empire</i>. London: I. B. Tauris. §REF§ Each important city included an official called the <i>saheb al-sorta</i>, who was responsible for maintaining public order, and the <i>amir al-suq</i>, in charge of regulating the bazaar. §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§ <br>The territory possessed by the caliphate was lost in dramatic fashion, shrinking from 11.1 million square kilometres in 750 CE, to 4.6 million around 850 CE, to just 1 million square kilometres half a century later as Egypt, Afghanistan and Central Asia were all lost. §REF§ Christopher Chase-Dunn 2001, personal communication. §REF§ Nevertheless, in 900 CE the core region of Abbasid control in the Middle East still had a substantial population of about 10 million people. §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§ Over 300,000 (or maybe 900,000) of these lived in Baghdad, §REF§ Christopher Chase-Dunn 2001, personal communication. §REF§ which by this date had probably outgrown Byzantine Constantinople.", "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": 253, "year_from": null, "year_to": null, "description": "‘‘‘ \"Looking at the religious situation in Mesopotamia we can observe that there was not any significant change in religious practices from the Neo‐Babylonian time to the Achaemenid period, but we also have only limited information about active participation of the Achaemenid rulers in Babylonian religious practices. After Cyrus’ victory over the Babylonians and their surrender of Babylon to the Achaemenid king, Cyrus restored – according to his inscription in the Cyrus Cylinder – the cult of Marduk again, which had been interrupted by the war.\" §REF§(Hutter 2020: 1294) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8W97BZBH\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 8W97BZBH </b></a>.§REF§ \"So the situation in both Elephantine and the province of Jehud shows that the religion of the Jewish population was largely left unrestricted by any kind of religious politics on the part of the Achaemenids.\" §REF§(Hutter 2020: 1299) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8W97BZBH\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 8W97BZBH </b></a>.§REF§ \"The “expatriate” gods – either in Persepolis or in the province Persis in general where, for example, Lycians, Lydians, Ionians, Babylonians, and Egyptians lived in a “dazzling cosmopolitan hotchpotch” (Henkelman 2008: p. 341) and participated also in local Elamite or Iranian (Zoroastrian) religious practices, as well as in the provinces of the multiethnical Achaemenid Empire – were accepted by the Achaemenid authorities, as the worship of these “foreign” gods always was deemed a private matter by the Achaemenids. In an aequi‐distance to all non‐Iranian gods, they were generally neglected by the Achaemenid administration and politics, which is neither a kind of tolerance nor intolerance.\"§REF§(Hutter 2020: 1300) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8W97BZBH\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 8W97BZBH </b></a>.§REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "TRS", "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": 107, "name": "IrAchae", "start_year": -550, "end_year": -331, "long_name": "Achaemenid Empire", "new_name": "ir_achaemenid_emp", "polity_tag": "LEGACY", "general_description": "The Achaemenid Empire was established by Cyrus II 'the Great', who inherited the small kingdom of Persia (named after the capital city, Persis) in southwest Iran, a vassal territory of the larger Median Empire to the Northwest. From 553 to 550 BCE, Cyrus led his fellow Persians against Median hegemony (even though the Medes were ruled by his own relatives), establishing the Persians as the dominant group in Iran. His kingdom became known as the Achaemenid Empire after the legendary first King of Persia, Achaemenes, claimed to be an ancestor of the Great Cyrus himself (Achaemenid essentially translates to 'children of Achaemenes'). §REF§ (Briant [1996] 2002) Pierre Briant. [1996] 2002. <i>From Cyrus to Alexander: A History of the Persian Empire</i>, translated by Peter T. Daniels. Winona Lake, IN: Eisenbrauns. §REF§ <br>Capitalizing on these early victories, Cyrus II the Great continued his military domination, conquering the wealthy Lydian Kingdom in modern-day Turkey along with most of Asia Minor and the Neo-Babylonian Kingdom in Mesopotamia, as well as consolidating Persia's hold over much of central Asia as far as modern Pakistan. His son and heir, Cambyses II, continued this tradition, expanding Achaemenid rule into the large and wealthy kingdom of Egypt. After Cambyses II's death in 522 BCE, a noble Persian named Darius came to power after overthrowing an alleged usurper to the throne (Gautama, supposedly posing as Cyrus II's son Bardiya, more commonly known by his Greek name Smerdis). §REF§ (Shayegan 2006) M. Rahim Shayegan. 2006. 'Bardiya and Gaumata: An Achaemenid Enigma Reconsidered'. <i>Bulletin of the Asia Institute</i> (n.s.) 20: 65-76. §REF§ Darius I, who also took the title of 'the Great', was a powerful ruler who inaugurated several military, administrative, and economic reforms, §REF§ (Cook 1983) J. M. Cook. 1983. <i>The Persian Empire</i>. London: J. M. Dent and Sons. §REF§ though is most well known for leading the Persian army to defeat at the hands of a coalition of small Greek city-states during the famous Persian Wars of the early 5th century BCE. Despite the fact that Darius' son and heir Xerxes I (the Great) also failed to conquer the Greek Aegean and lost a decisive battle to the same outnumbered coalition of Greeks, the Achaemenid Empire remained intact. §REF§ (de Souza 2003) Philip de Souza. 2003. <i>The Greek and Persian Wars, 499-386 BC</i>. Oxford: Osprey Publishing. §REF§ <br>In 330 BCE, Darius III became the twelfth and final emperor in the Achaemenid line when he succumbed to the conquests of Alexander the Great and his invading Macedonian army (twelfth not including the alleged usurper Bardiya/Smerdis nor the short-lived Artaxerxes V, who declared himself emperor for a brief moment after Darius III was killed as Alexander was completing his conquest). §REF§ (Kuhrt 2001, 94) Amelie Kuhrt. 2001. 'The Achaemenid Persian Empire (c. 550 - c. 330 BCE): Continuities, Adaptations, Transformations', in <i>Empires: Perspectives from Archaeology and History</i>, edited by Susan Alcock, Terence D'Altroy, Kathleen D. Morrison and Carla M. Sinopoli, 93-123. Cambridge: Cambridge University Press. §REF§ Alexander became the ruler of all the territory formerly held by the Persians, incorporating it into the massive, though short-lived, Macedonian Empire and bringing an end to the great Persian Achaemenid Empire.<br><i>Population and political organization</i><br>The Achaemenid Empire was one of the largest empires in the pre-modern world, stretching nearly 6 million square kilometres across the Near East, Central Asia, the Indus Valley, Middle East, and into Egypt at its greatest extent. §REF§ (Broodbank 2015, 583) Cyprian Broodbank. 2015. <i>The Making of the Middle Sea</i>. London: Thames & Hudson. §REF§ It was a massive, multi-ethnic society made up of Medes, Persians, Lydians, Greeks, Egyptians, Babylonians, Bactrians, Sogdians, and numerous other cultural-ethnic groups; indeed, Old Persian, Elamite, Babylonian, Aramaic, hieroglyphic Egyptian, and Greek were all used in royal and provincial communication. §REF§ (Shahbazi 2012, 135) A. Shapour Shahbazi. 2012. 'The Achaemenid Persian Empire (550-330 BCE)', in <i>The Oxford Handbook of Iranian History</i>, edited by Touraj Daryaee, 120-41. Oxford: Oxford University Press. §REF§ Between the Great rulers Cyrus II, Cambyses II, and Darius I, the Persians had stitched together an empire out of the centres of the oldest civilizations from Anatolia to Egypt, Mesopotamia and the Indus valley. Persepolis and the grand Pasargadae were large ceremonial and ritual centres in the heartland of Persia, while Susa in western Iran was the major administrative capital. At its peak under Darius I, the empire covered a huge swathe of diverse territory from the eastern Mediterranean all the way to the Indus Valley, incorporating navigable seas and rivers, protected ports and fertile agricultural land as well as rough mountainous passes. This territory held a population of between 17 and 35 million people. §REF§ (Wiesehöfer 2009) Josef Wiesehöfer. 2009. 'The Achaemenid Empire', in <i>The Dynamics of Ancient Empires: State Power from Assyria to Byzantium</i>, edited by Ian Morris and Walter Scheidel, 66-98. Oxford: Oxford University Press. §REF§ ", "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": { "id": 9, "name": "Susiana", "subregion": "Levant-Mesopotamia", "longitude": "48.235564000000", "latitude": "32.382851000000", "capital_city": "Susa (Shush)", "nga_code": "IR", "fao_country": "Iran", "world_region": "Southwest Asia" }, "home_seshat_region": { "id": 45, "name": "Iran", "subregions_list": "Iran", "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": 254, "year_from": null, "year_to": null, "description": "The following quote suggests a certain degree of governmental and societal tolerance. \"By the time, in the mid‐third millennium BC, that we first encounter quantities of detailed religious texts, all of southern Iraq (known to its inhabitants as 'the Land of Sumer and Akkad' or simply 'the Land') shared an enormous and complex pantheon in which syncretism between Sumerian and Semitic (Akkadian) gods was already evident through their dual names (e.g. Sumerian Utu/Akkadian Shamash, the sun god). There is no reason to see this shared religious culture as a natural or inevitable state of affairs, since the many city states of the period were not only religiously distinct but to an extent defined by religious differences: a city's patron deity was a major part of that city's identity; moreover the city's major shrine would house a cult statue in which the god was at some level considered to be embodied. In such a context it is remarkable not only that all the gods of other cities were recognized, but that to some degree their genealogical relations and major deeds seem to have been widely agreed.” §REF§(Seymour 2012: 777) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CTHTPICG\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: CTHTPICG </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": 476, "name": "IqAkkad", "start_year": -2270, "end_year": -2083, "long_name": "Akkadian Empire", "new_name": "iq_akkad_emp", "polity_tag": "LEGACY", "general_description": "The polity at Akkad in Iraq is often thought to represent the \"first world empire\". §REF§ (Brisch 2013, 120) N Brisch. 2013. History and chronology. In: H. Crawford (ed.), <i>The Sumerian World.</i>London and New York: Routledge, 111-130. §REF§ §REF§ Liverani 1993 §REF§ Its name derives from city of Akkad (Agade, location still undetermined), which was a capital of the kingdom. The period is also called Sargonic Period after the founder of Akkad and the ruling dynasty - Sargon (Sharrukin). The end of Akkadian empire seems to be associated with the invasion of the Gutians, and is correlated with some climate changes. §REF§ (Weiss 2002, 22) H Weiss. 2002. Akkadian. Akkadian Empire. In: P. N. Peregrine & M. Ember, <i>Encyclopaedia of Prehistory. South and Southeast Asia, Volume 8</i>. New York: Springer, 21-24. §REF§ <br>Sargon's power mainly depended on his army, which was probably a regular standing army. §REF§ (Hamblin 2006, 74-75) W J Hamblin. 2006. <i>Warfare in the Ancient Near East to 1600 BC</i>. New York: Routledge. §REF§ Foster (2016) describes an Empire as \"an entity put together and maintained by force, with provinces administered by officials sent out from the capital in the heartland\" and claims this is \"precisely what we see in the Akkadian period.\" §REF§ (Foster 2016, 80) Benjamin R Foster. 2016. The Age of Agade. Inventing Empire In Ancient Mesopotamia. Routledge. London. §REF§ Barjamovic (2012) notes that the formation of the private royal army and the construction of regional military strongholds together with the division of the conquered territories into provinces was the key to Akkad's \"permanent imperial presence.\" §REF§ (Barjamović 2012, 130) G Barjamović. 2012. Mesopotamian Empires. In: P. Fibiger Bang & W. Scheidel (eds.), <i>The Oxford Handbook of the State in the Ancient Near East and Mediterranean</i>. Oxford: Oxford University Press, 120-160. §REF§ <br>To increase control from the center, Sargon appointed Akkadian governors (ensi) in Sumerian cities in a place of older Sumerian rulers §REF§ (Hamblin 2006, 75) W J Hamblin. 2006. <i>Warfare in the Ancient Near East to 1600 BC</i>. New York: Routledge. §REF§ although some cities continued to be ruled by a local ensi. §REF§ (Leverani 2014, 138) Mario Liverani. Soraia Tabatabai trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. §REF§ In fact, all local officials probably had a great deal of de facto independence. §REF§ (Leverani 2014, 138) Mario Liverani. Soraia Tabatabai trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. §REF§ As an additional means of control, Sargon sent his daughter - Enheduanna - to be the highest priestess of god Sin in Uruk. This practice was continued by his descendants. §REF§ (Franke 1995, 831-841) S Franke. 1995. Kings of Akkad: Sargon and Naram-Sin. In: J. M. Sasson (ed.) <i>Civilization of Ancient Near East</i>. Peabody: Hendrikson, 831-841. §REF§ <br>Naram-Sin, a grandson of Sargon, was one of the greatest ruler of Akkad in terms of military conquest and administration. His reforms included a unified system of measurements. He undertook also the process of renovation of Ekur temple and on his death was deified and treated as protective deity. §REF§ (Franke 1995, 384) S Franke. 1995. Kings of Akkad: Sargon and Naram-Sin. In: J. M. Sasson (ed.) <i>Civilization of Ancient Near East</i>. Peabody: Hendrikson, 831-841. §REF§ Akkadian was the official language of empire, and all official documents were written in Akkadian, although Sumerian still was in use, especially in Southern Mesopotamia. §REF§ (Van de Mieroop 2007, 67) §REF§ <br><br/>", "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": 75, "year_from": 1657, "year_to": 1724, "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": "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": 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": [] }, { "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": [] }, { "id": 14, "year_from": null, "year_to": null, "description": "‘‘‘ The following quote describes Almoravid taxation and possible segregation of the Jewish community of Aghmat in north Africa around 1071: ‘References to the early response of the Almoravids to minorities in the Maghrib are limited to the report that Yusuf b. Tashfin imposed a harsh levy on the sizable mercantile Jewish population of Aghmat around 1071, suggesting his intention to levy the canonical jizya and perhaps back-payments of it after a period when it had fallen into abeyance. Al-Idrisi's account of the Jewish presence in Aghmat and Marrakesh in Almoravid times also implies preference for segregation, but whether that was inspired by the Almoravids desire to make Marrakesh an aristocratic Sanhaja enclave or to exclude the ahl al-dhimma is not clear.’ §REF§ Bennison, A. (2016) The Almoravid and Almohad Empires. Edinburgh University Press, p. 168. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/MR68IHJ8\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: MR68IHJ8 </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": "present", "polity": { "id": 223, "name": "MaAlmor", "start_year": 1035, "end_year": 1150, "long_name": "Almoravids", "new_name": "ma_almoravid_dyn", "polity_tag": "LEGACY", "general_description": "", "shapefile_name": null, "private_comment": "", "created_date": null, "modified_date": "2023-11-07T13:28:52.474216Z", "home_nga": null, "home_seshat_region": { "id": 3, "name": "Maghreb", "subregions_list": "From Morocco to Libya", "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": 245, "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. “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§", "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": 479, "name": "IqBabAm", "start_year": -2000, "end_year": -1600, "long_name": "Amorite Babylonia", "new_name": "iq_babylonia_1", "polity_tag": "LEGACY", "general_description": "The Amorites were a tribal group from the Levant area of Semitic descent. They migrated towards Mesopotamia and Amorite names can be seen in Mesopotamian literature throughout the 3rd millennium BCE. By the 2nd millennium BCE a number of Amorites had managed to gain control of Mesopotamian city-states in the power vacuum created by the collapse of the Ur III period. §REF§ Goddeeris, A. 2002. Economy and Society in Northern Babylonia in the Early Old Babylonian Period (ca.2000-1800 BC). Leuven: Peeters Publishers. p.8 §REF§ Very early descriptions suggest they were nomadic, eating raw meat and \"careless even of burying their dead\", but at least part of the population settled into a sedentary lifestyle and took up the western Semetic language of Akkadian. The city and kingdom of Mari was an Amorite establishment. §REF§ Oates, J. Babylon. Revised Edition. London: Thames and Hudson. p.55 §REF§ <br>One problem encountered when considering the Amorites as a polity is that they are frequently identified by their Amorite name, but it cannot be certain whether this corresponds to an individual who is actually an Amorite or if Amorite names are in general use. For example, the Isin-Larsa period is considered a separate polity from the Old Babylonian, Amorite Dynasty, yet the kings of both cities used Amorite names and titles. §REF§ Goddeeris, A. 2002. Economy and Society in Northern Babylonia in the Early Old Babylonian Period (ca.2000-1800 BC). Leuven: Peeters Publishers. p.8-9 §REF§ <br>The Babylonian king Sumu-la-el started to assert control over other towns in northern Babylonia and in the first few centuries of the 2nd Millennium Babylon became one of several city-states with a limited and fluctuating control over surrounding areas. This was the situation when Hammurabi came to the throne in 1792. By the end of his reign, he had conquered the whole of Babylon and briefly Assyria. He titled himself \"King of the Four Quarters of the World\" and \"King of Sumer and Akkad\" §REF§ Oates, J. Babylon. Revised Edition. London: Thames and Hudson. p.65-66 §REF§ ", "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": 185, "year_from": null, "year_to": null, "description": "‘‘‘The following description of a typical Andronovan settlement suggests the possible absence of governmental institutions, specialised buildings, or their prehistoric equivalents, with the seeming exception of a single complex building in one settlement. “Within the Eurasian zone Andronovo settlements and houses differ in some respect from other cultures. These differences include: 1) as a rule settlements exhibit regular planning and often have a large number of structures (as many as 60-100); 2) the houses usually occupy a large area suggesting large family units and a high density of Andronovo population; 3) special ash-pits are found in the squares of settlements that suggest cults of fire and of the domestic hearth; 4) Andronovo houses often have walls covered with stone slabs; 5) a stone monumental multi-chambered house of regular rectangular form appears at the end of the Bronze Age in central Kazakhstan, which reveals the apex of architecture achieved by Eurasian populations in the Bronze Age; 6) Andronovans built special structures and annexes for industrial purposes; 7) the hearths of the Andronovo culture are numerous with respect to both type and function: they are divided into kitchen, ritual, and industrial, which reflects a higher level of craft development, especially metalworking, and a more developed domestic hearth cult; 8) special wells are sunk in Andronovo houses.” §REF§ (Kuz’mina 2007: 47) Kuz’mina, Elena Efimovna, 2007. The Origin of the Indo-Iranians (Leiden: Brill). Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/S3E76VIZ\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: S3E76VIZ </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": 463, "name": "KzAndro", "start_year": -1800, "end_year": -1200, "long_name": "Andronovo", "new_name": "kz_andronovo", "polity_tag": "LEGACY", "general_description": "The Andronovo culture, named for the village where the first archaeological remains identified as belonging to the culture were discovered, is a blanket term for the groups of people who inhabited the Kazakh steppe between 1800 and 1200 BCE. §REF§ (Cunliffe 2015, 142) Cunliffe, Barry. 2015. By Steppe, Desert, and Ocean: The Birth of Eurasia. Oxford: Oxford University Press. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/AF5PABXA\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/AF5PABXA</a>. §REF§ Although these people were dispersed throughout the steppe, there is evidence that communities were in communication with each other. Similar subsistence strategies - sheep and cattle herding combined with small-scale arable farming - were employed and evidence of a shared pottery style has been found. There was also a tradition of metallurgy that included the mining and use of copper, tin and gold and the manufacture of bronze, which was exchanged within interregional trade networks. §REF§ (Masson 1992, 349-350) Masson, V. M. 1992. “The Decline of the Bronze Age Civilization and Movements of the Tribes.” In History of Civilizations of Central Asia, Vol I: The Dawn of Civilization: Earliest Times to 700 B.C., edited by A. H. Dani and V. M. Masson, 337-56. Paris: UNESCO. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/IKGC9NGJ\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/IKGC9NGJ</a>. §REF§ §REF§ (Cunliffe 2015, 142) Cunliffe, Barry. 2015. By Steppe, Desert, and Ocean: The Birth of Eurasia. Oxford: Oxford University Press. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/AF5PABXA\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/AF5PABXA</a>. §REF§ <br><i>Population and political organization</i><br>Little is known about the social or political organization of Andronovo communities. Settlements were small in scale, comprising around 10 to 40 houses with between 50 and 250 inhabitants per settlement. §REF§ (Cunliffe 2015, 142) Cunliffe, Barry. 2015. By Steppe, Desert, and Ocean: The Birth of Eurasia. Oxford: Oxford University Press. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/AF5PABXA\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/AF5PABXA</a>. §REF§ ", "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": { "id": 23, "name": "Sogdiana", "subregion": "Turkestan", "longitude": "66.938170000000", "latitude": "39.631284000000", "capital_city": "Samarkand", "nga_code": "UZ", "fao_country": "Uzbekistan", "world_region": "Central Eurasia" }, "home_seshat_region": { "id": 13, "name": "Turkestan", "subregions_list": "Turkmenistan, Uzbekistan, Tajikistan, Kyrgyzstan, Kazakstan, Xinjiang", "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": 39, "year_from": null, "year_to": null, "description": "The following suggets no significant animosity on the government's part toward the Hindu minority--indeed, kings patronised Hinduism and participated in its ceremonies. \"Although the spread of Buddhism in the island was at the expense of Hinduism, the latter never became totally submerged, but survived and had an influence on Buddhism which became more marked with the passage of time. Vedic deities, pre-Buddhistic in origin in Sri Lanka, held their sway among the people, and kings who patronised the official religion, Buddhism, supported Hindu temples and observed Brāhmanic practices as well. Hinduism was sustained also by small groups of Brāhmans living among the people and at the court. It was in later centuries of the Anurādhapura kingdom that the Hindu influence on Buddhism became more pronounced as a necessary result of political and religious change in South India.” §REF§ (De Silva 1981, 9, 50). De Silva, K.M. 1981. A History of Sri Lanka. London: C. Hurst & Company, Berkeley and Los Angeles: University of California Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4R6DQVHZ\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 4R6DQVHZ </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": 633, "name": "sl_anuradhapura_1", "start_year": -300, "end_year": 70, "long_name": "Anurādhapura I", "new_name": "sl_anuradhapura_1", "polity_tag": "POL_SA_SI", "general_description": "“The city of Anuradhapura is located in the North-Central Province of Sri Lanka, a semi-arid zone situated in the island’s ‘Dry Zone’ characterized by low level plains, punctuated with low granitic outcrops. Human occupation in the region is almost entirely dependent upon large-scale irrigation works, first constructed in the third and fourth centuries BCE, and heavily restored in the early nineteenth century by colonial pioneers.” §REF§ (Coningham et al. 2016, 35) Coningham, Robin et al. 2016. “Reconstructing Networks of Trade and Exchange in the Indian Ocean during the Early Historic Period: Case Studies from Anuradhapura (Sri Lanka)” in Imperial Rome, Indian Ocean Regions and Muziris: New Perspectives on Maritime Trade. Edited by K.S. Mathew. London: Routledge. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/REEBBEZZ/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/REEBBEZZ/collection</a> §REF§ “Anuradhapura (377 BCE–1017 CE) was the first Buddhist city in Sri Lanka, and the great architectural edifices in this city are invaluable sources to understand Buddhist sacred architecture and landscape. The city was nominated under the world heritage list in 1982. However, apart from the Buddhist architectural edifices, agriculture and irrigation landscape are significant, encircling the city and still functioning, since they emphasize the traditional land occupation. It is understood that agriculture and irrigation landscape play a vital role through- out the history in these sacred landscapes and settlements in Sri Lanka.” §REF§ (De Silva 2019, 163). De Silva, Wasana. 2019. ‘Urban agriculture and Buddhist concepts for wellbeing: Anuradhapura Sacred City, Sri Lanka’. International Journal of Design & Nature and Ecodynamics. Vol 14: 3. Pp 163-177. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/JIJEFKG3/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/JIJEFKG3/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": [] }, { "id": 41, "year_from": null, "year_to": null, "description": "The following suggets no significant animosity on the government's part toward the Hindu minority--indeed, kings patronised Hinduism and participated in its ceremonies. \"Although the spread of Buddhism in the island was at the expense of Hinduism, the latter never became totally submerged, but survived and had an influence on Buddhism which became more marked with the passage of time. Vedic deities, pre-Buddhistic in origin in Sri Lanka, held their sway among the people, and kings who patronised the official religion, Buddhism, supported Hindu temples and observed Brāhmanic practices as well. Hinduism was sustained also by small groups of Brāhmans living among the people and at the court. It was in later centuries of the Anurādhapura kingdom that the Hindu influence on Buddhism became more pronounced as a necessary result of political and religious change in South India.” §REF§ (De Silva 1981, 9, 50). De Silva, K.M. 1981. A History of Sri Lanka. London: C. Hurst & Company, Berkeley and Los Angeles: University of California Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4R6DQVHZ\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 4R6DQVHZ </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": 635, "name": "sl_anuradhapura_2", "start_year": 70, "end_year": 428, "long_name": "Anurādhapura II", "new_name": "sl_anuradhapura_2", "polity_tag": "POL_SA_SI", "general_description": "“The dynasty of Devānampiya Tissa became extinct in the first century AD. We do not know how this happened. One significant feature of the subsequent political history of Sri Lanka was that the right to the throne appeared to lie with one of two powerful clans, the Lambakannas and the Moriyas. By the beginning of the first century AD the Lambakannas were established in power, enjoying by far the most prestige of all the clans. Their claims to this position of primacy did not go unchallenged. The opposition came mainly from the Moriyas, who became in time their chief rivals for power. Their periodic struggles for the throne are a conspicuous feature of the history of this period. The Lambakannas were more successful than their rivals, as the following brief summary of the dynastic history of the period would show. The first Lambakanna dynasty (established by Vasabha AD 67-111) retained hold on the throne at Anurādhapura till the death of Mahānāma in AD 428, when the dynasty itself became extinct.” §REF§ (De Silva 1981, 18) De Silva, K.M. 1981. A History of Sri Lanka. London: C. Hurst & Company, Berkeley and Los Angeles: University of California Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/4R6DQVHZ/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/4R6DQVHZ/collection</a> §REF§ “The Lambakanna dynasty ruled between the first and fourth centuries CE in comparative peace. For the next several centuries there were more invasions from southern India and Anuradhapura was ruled by both Tamils and Sinhalese.” (Bouma et al. 2010, 109) Bouma, Gary M., Rod Ling and Douglas Pratt. 2010. Religious Diversity in Southeast Asia and the Pacific: National Case Studies. London and New York: Springer. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/JR2SJMP2/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/JR2SJMP2/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": [] } ] }