Gov Obl Rel Grp Ofc Reco List
A viewset for viewing and editing Governmental Obligations for Religious Groups to Apply for Official Recognitions.
GET /api/rt/governmental-obligations-for-religious-groups-to-apply-for-official-recognitions/
{ "count": 247, "next": "https://seshatdata.com/api/rt/governmental-obligations-for-religious-groups-to-apply-for-official-recognitions/?page=2", "previous": null, "results": [ { "id": 67, "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": "Governmental obligations for religious groups to apply for official recognition", "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": 86, "year_from": 1100, "year_to": 1779, "description": "‘‘‘ The following suggests: an earlier period where there was no or little Islamic presence; a middle period in which Muslims were allowed to live in the polity but had to obey several restrictions, though it is unclear whether this included having to apply for official recognition; and a late period where it seems they could worship freely. \"The first recorded contact between the Mossi and Moslems took place around 1328 when the Yatenga Mossi attacked, burned, and sacked Timbuktu, then held by the Dia dynasty of the Songhoi (Dubois 1896:251). [...] The pagan Mossi and the Moslem Songhoi fought several other battles until Songhoi power was broken by the Moroccans, who conquered Timbuktu in 1590. \"The Moslems made no further attempt to convert the Mossi by force, but Moslem pressure did not stop; it now came in the peaceful guise of Moslem merchants and Yarsé Moslem refugees from the Mandingo cities such as Timbuktu and Djenne, who received permission from the Mossi rulers to settle in the country. However, judging from the reports of the first Europeans to reach the Mossi, the Moslems lived under many restrictions and were forbidden by the Moro Nabas to recite their prayers in public places (Tauxier 1912:585 586). Despite these restrictions, the Moslems were able to extend their influence through conversion of the cadet sons of the rulers and conversion of at least one ruler of the Ouagadougou Mossi dynasty. \"About 1780 Naba Kom, the son of Zombré and a Yarsé Moslem woman, permitted the Yarsé to live in the villages and sent one of them to the Gold Coast for religious instruction. His son, Naba Sagha, was involved in a civil war and replaced some dissident pagan district chiefs with his Moslem sons. The present ruling lineage of Noberé (where I worked) is descended from Ngado, one of these sons. But although the rulers permitted their younger sons to adopt Islam, they themselves and the heirs to the thrones remained pagan in order to maintain the bonds with the ancestors. The exception to this rule was Doulougou, the grandson of Sagha, who was elected Moro Naba despite being a Moslem. Now the spread of Islam was given new impetus: Yarsé proselyting increased, mosques were built in Ouagadougou and in the villages, and many Koranic schools were founded. But with Doulougou's death the rulers reverted to paganism and Moslem influence declined. Nevertheless, the learned Moslem Imams continued to serve at court and used their knowledge of the outside world for the benefit of the rulers.\" §REF§(Skinner 1958: 1105) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/FXVG26H7\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: FXVG26H7 </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": "Governmental obligations for religious groups to apply for official recognition", "coded_value": "unknown", "polity": { "id": 620, "name": "bf_mossi_k_1", "start_year": 1100, "end_year": 1897, "long_name": "Mossi", "new_name": "bf_mossi_k_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": 82, "year_from": 1140, "year_to": 1503, "description": "‘‘‘ The following quote suggests a general attitude of tolerance on the ruler's part towards the polity's small Christian community. “Duarte Pires posits that Oba Esigie later found a genuine interest in Christianity hence he ordered his son and two of his nobles to become Christians and to be baptized (Bradbury, 1967). It is also on the strength of this that he instructed the missionaries to build churches at Ogbelaka, Idunmwerie, and Akpakpava during his reign.” §REF§ (Aremu and Ediagbonya 2018: 85-86) Johnson Olaosebikan Aremu; Michael Ediagbonya(2018). “Trade and Religion in British-Benin Relations, 1553-1897”, Global Journal of Social Sciences Studies, 4(2), pp.78-90. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BZ3FI3NU\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: BZ3FI3NU </b></a> §REF§ “In 1514 oba Esiegie sent a delegation to Portugal […] asking for a Christian mission and firearms. What Benin needed from the Portuguese was, above all, firearms. King Manuel I was, however, reluctant to sell weapons to pagans. […] Actually the oba was far less interested in Christianity than he was in obtaining firearms, and though he learned to speak Portuguese, permitted the establishment of a Christian mission, and allowed his son Orhogba and some officials to be baptized, he did not accept baptism himself.” §REF§ (Sandomirsky 2013: 134) Sandomirsky, Natalie, 2013. “Benin, Empire: Oba Awuare, Trade with the Portuguese”, in Shillington, Kevin (ed.), Encyclopedia of African History 3 (London: Taylor and Francis), pp. 133-134. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8WV9FCMD\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 8WV9FCMD </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": "Governmental obligations for religious groups to apply for official recognition", "coded_value": "unknown", "polity": { "id": 672, "name": "ni_benin_emp", "start_year": 1140, "end_year": 1897, "long_name": "Benin Empire", "new_name": "ni_benin_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": 57, "year_from": 1500, "year_to": 1789, "description": "“It was towards the final phase of this era of conquest [1610-1790] that Kwararafan history began to merge into Jukun history. Now situated in the Benue Valley, Kwararafan began to experience waves of Jukun migrations, and the Jukun before long became the dominant group in the region.” §REF§ (Afolayan 2005: 247-248) Afolayan, Funso, 2005. “Benue Valley Peoples: Jukun and Kwararafa”, in Shillington, K., ed. Encyclopedia of African History (1st Ed., Vol. 1–3). (Chicago: Fitzroy Dearborn), pp.247-248. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZGGEJWF9\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ZGGEJWF9 </b></a> §REF§ The following quote suggests general tolerance, and point to the existence of \"innumerable\" religious cults. Note, however, that the following quote also refers to the succeeding polity: nevertheless, it is probably relevant to the latter phase of this polity as well. “The Jukun inherited the political power of Kwararafa, but not its martial tradition. The far-flung confederacy had become the homogenous Jukun kingdom of Wukari. Kwararafa under the Jukun ceased to be a warrior state; extant accounts portray the new state as a pacifist and religious one, made up of a collection of unwarlike people solely and strictly devoted to the maintenance of their innumerable religious cults and the veneration of their sacred kings, a people whose prestige and continuing legitimacy depended on their successful performance of their main ritual function, which was to guarantee good harvest and good health for the people.” §REF§ Shillington, K., ed. (2005). Encyclopedia of African History (1st Ed., Vol. 1–3). Fitzroy Dearborn: 248. <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/AWA9ZT5B\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: AWA9ZT5B </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": "Governmental obligations for religious groups to apply for official recognition", "coded_value": "unknown", "polity": { "id": 658, "name": "ni_kwararafa", "start_year": 596, "end_year": 1820, "long_name": "Kwararafa", "new_name": "ni_kwararafa", "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": 83, "year_from": 1504, "year_to": 1897, "description": "‘‘‘ The following quote suggests a general attitude of tolerance on the ruler's part towards the polity's small Christian community. “Duarte Pires posits that Oba Esigie later found a genuine interest in Christianity hence he ordered his son and two of his nobles to become Christians and to be baptized (Bradbury, 1967). It is also on the strength of this that he instructed the missionaries to build churches at Ogbelaka, Idunmwerie, and Akpakpava during his reign.” §REF§ (Aremu and Ediagbonya 2018: 85-86) Johnson Olaosebikan Aremu; Michael Ediagbonya(2018). “Trade and Religion in British-Benin Relations, 1553-1897”, Global Journal of Social Sciences Studies, 4(2), pp.78-90. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BZ3FI3NU\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: BZ3FI3NU </b></a> §REF§ “In 1514 oba Esiegie sent a delegation to Portugal […] asking for a Christian mission and firearms. What Benin needed from the Portuguese was, above all, firearms. King Manuel I was, however, reluctant to sell weapons to pagans. […] Actually the oba was far less interested in Christianity than he was in obtaining firearms, and though he learned to speak Portuguese, permitted the establishment of a Christian mission, and allowed his son Orhogba and some officials to be baptized, he did not accept baptism himself.” §REF§ (Sandomirsky 2013: 134) Sandomirsky, Natalie, 2013. “Benin, Empire: Oba Awuare, Trade with the Portuguese”, in Shillington, Kevin (ed.), Encyclopedia of African History 3 (London: Taylor and Francis), pp. 133-134. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8WV9FCMD\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 8WV9FCMD </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": "Governmental obligations for religious groups to apply for official recognition", "coded_value": "absent", "polity": { "id": 672, "name": "ni_benin_emp", "start_year": 1140, "end_year": 1897, "long_name": "Benin Empire", "new_name": "ni_benin_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": 146, "year_from": 1644, "year_to": 1723, "description": "\"In 1724, the Yongzheng Emperor (reigned 1722–1735) issued a formal prohibition against the propagation of the Catholic faith in the provinces. All churches were closed and followers were ordered to renounce their faith. Adopting a policy similar to that of his predecessor, the Qianlong Emperor (reigned 1735–1796) continued to ban the missionaries from entering China. In 1746, foreign missionaries were found ministering to Chinese Catholics in Fuan, Fujian province. The emperor went so far as to order all local officials to expel or execute anyone preaching or embracing Catholicism. This was followed by the persecution of the Chinese Catholics, the population of which was steadily increasing during his entire reign. In 1757, the Qianlong Emperor confined all foreign maritime trade to Canton (Guangzhou) and required each and every arriving Western vessel to be supervised by a Chinese mercantile house. Under these circumstances, it became more difficult for foreign missionaries to preach or perform priesthood duties in local communities. Many church activities were forced to cease or be driven underground.\"§REF§(Lai and Wu 2019: 4) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/GS9IA95J\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: GS9IA95J </b></a>§REF§ “The Qing Dynasty stipulated: “For all the temples and nunnery, it is forbidden to construct additional housing on top of the existing buildings. The offender will be flogged a hundred times. Monks and Daoist priests will be secularised and sent to remote places in the military, while nuns, female Daoist priests will be sent to official institutions as servers. If a monk or priest did not have an ultimatum and shaved his head privately, he had to be flogged eighty times. If it was operated by the parents, the parents are guilty. The chief of the temple and the tutor who took them in private will be punished as well, and they will also be secularised.\" \"Monks and Daoist priests who commit crimes should be secularised, and then sent back to their homeland. If one still secretly resides in the temple or nunnery, a shackle will be put on them for a month, and the violator will still be secularised. The monks and Daoist priests who know about the issues but fail to report will be seen as violating laws. If any folk wants to build a temple or a shrine, they should propose it to the governor with details, and can only build the temple or shrine if it was approved. Lacking the approval, the unauthorised construction will be treated as against the law. (清代规定：“凡寺观庵院，作现在处所外，不许私自创建、增置，违者杖一百，僧道还俗，发边远充军，尼僧、女冠入官为奴。若僧道不给度牒、私自簪剃者，杖八十。若由家长，家长当罪。寺观主持及受业师私度者，与同罪，并还俗。”“僧道犯罪该还俗者，查发各原籍安插，若仍于原寺观庵院或他寺观庵院潜住者，并枷号一个月，照旧还俗。其僧道官及住持知而不举者，照违令律治罪。民间有愿创造寺观、神祠者，呈明督抚具题奉旨，方许营建，若不俟题请，擅行兴建者，依违律论”。) ” §REF§ (Yang, Jian, 2008) Yang, Jian. 2008. Administration of Buddhist Affairs in the Qing Dynasty. Beijing: Social Sciences Literature Press. Seshat URL: §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": "Governmental obligations for religious groups to apply for official recognition", "coded_value": "absent", "polity": { "id": 1, "name": "CnQingE", "start_year": 1644, "end_year": 1796, "long_name": "Early Qing", "new_name": "cn_qing_dyn_1", "polity_tag": "LEGACY", "general_description": "The Qing Dynasty (or Empire of the Great Qing, Great Qing, Manchu Dynasty, Manchus, Jin, Jurchens, Ch'ing Dynasty) was China's last imperial dynasty. The founders of the Qing were descendants of Jurchen Jin rulers. The dynasty was founded by Nurhaci and then led by his son Huang Taiji, but did not become an imperial Chinese dynasty until after Huang Taiji's death. §REF§ (San 2014, 337-38) Tan Koon San. 2014. <i>Dynastic China: An Elementary History</i>. Malaysia: The Other Press Sdn. Bhd. §REF§ In 1644 CE, Qing forces captured the Ming capital at Beijing from rebels and held a funeral for the last Ming emperor to symbolize Qing inheritance of the Mandate of Heaven. §REF§ (San 2014, 338) Tan Koon San. 2014. <i>Dynastic China: An Elementary History</i>. Malaysia: The Other Press Sdn. Bhd. §REF§ <br>The Qing faced conflict with rebels and loyalist Ming forces for the next two decades. §REF§ (San 2014, 337-38) Tan Koon San. 2014. <i>Dynastic China: An Elementary History</i>. Malaysia: The Other Press Sdn. Bhd. §REF§ Ming generals who surrendered were given power over large territories in southern China in exchange for loyalty to the Qing. In 1673 CE, leaders from three major southern feudatories led by Wu Sangui rebelled against Emperor Kangxi when he tried to reduce their power. §REF§ (San 2014, 385) Tan Koon San. 2014. <i>Dynastic China: An Elementary History</i>. Malaysia: The Other Press Sdn. Bhd. §REF§ The Revolt of the Three Feudatories, as this episode is known, lasted eight years.<br>We divide the Qing Dynasty into two, an Early period (1644-1796 CE) and a Late period (1796-1912 CE). The division is marked by a period of internal turmoil as well as foreign incursions into its territory and economic sphere. In the Early Qing period, China had been prosperous under Kangxi and Qing rule, but by the time of the Opium Wars in the Late Qing, Western technology and industry had surpassed that of China. §REF§ (Mao 2005, 8) Haijin Mao. 2005. <i>The Qing Empire and the Opium War: The Collapse of the Heavenly Dynasty</i>. Cambridge: Cambridge University Press. §REF§ The fall of the Qing Dynasty in 1911 gave rise to the Republic of China.<br><i>Population and political organization</i><br>The Qing ruled over an expansive empire, and its bureaucracy was more efficient than that of previous periods. §REF§ (Rowe 2009, 1) William T. Rowe. 2009. <i>China's Last Empire: The Great Qing</i>. Cambridge, MA: Harvard University Press. §REF§ Qing rulers adopted the Chinese bureaucratic system first used in the Han and Tang Dynasties. §REF§ (Theobald 2000) Theobald Ulrich. 2000. 'Qing Dynasty Government, Administration and Law'. <i>Chinaknowledge.de</i>. <a class=\"external free\" href=\"http://www.chinaknowledge.de/History/Qing/qing-admin.html\" rel=\"nofollow\">http://www.chinaknowledge.de/History/Qing/qing-admin.html</a>. Accessed 21 March 2017. §REF§ Before conquering the Ming, the Qing managed its population through a system of hereditary military organizations called the Eight Banners. §REF§ (Elliot 2011, 39) Mark C. Elliot. 2001. <i>The Manchu Way</i>. Stanford: Stanford University Press. §REF§ These became part of the administrative structure of the Qing Dynasty and were only open to those of Manchu descent. §REF§ (Elliot 2011, 39) Mark C. Elliot. 2001. <i>The Manchu Way</i>. Stanford: Stanford University Press. §REF§ In the later Qing period, however, the Eight Banners lost some of their political functions and served to enhance the prestige of the top Qing nobility. §REF§ (Elliot 2011, 40) Mark C. Elliot. 2001. <i>The Manchu Way</i>. Stanford: Stanford University Press. §REF§ <br>The central government was headed by the emperor and included a 'Grand Council', created by the Yongzheng emperor and expanded by the Qianlong emperor. §REF§ (Lorge 2005, 173) Peter Lorge. 2005. <i>War, Politics and Society in Early Modern China, 900-1795</i>. London: Routledge. §REF§ The Grand Council ruled over the central ministries and provided a way for the emperor to circumvent the official bureaucracy for many decisions. §REF§ (Lorge 2005, 173) Peter Lorge. 2005. <i>War, Politics and Society in Early Modern China, 900-1795</i>. London: Routledge. §REF§ <br>The Qing provincial government consisted of governors who controlled a hierarchical system of officials, prefects, county chiefs, country magistrates, and clerks. §REF§ (Zhang 2011, 63) Wei-Bin Zhang. 2011. <i>The Rise and Fall of China's Last Dynasty: The Deepening of the Chinese Servility</i>. Hauppage, NY: Nova Science Publishers. §REF§ In the early Qing years, provinces were ruled by high ranking officials who were typically of Manchu descent. §REF§ (Hsu 2006, 415) Cho-yun Hsu. 2006. <i>China: A New Cultural History</i>. New York: Columbia University Press. §REF§ <br>The territory of the Qing empire was more than double that of the Ming. §REF§ (Rowe 2009, 1) William T. Rowe. 2009. <i>China's Last Empire: The Great Qing</i>. Cambridge, MA: Harvard University Press. §REF§ Tibetans, Uighurs, Muslims, a number of Mongol groups, Burmese, Thais, and indigenous Taiwanese were incorporated into the Chinese empire. §REF§ (Rowe 2009, 1) William T. Rowe. 2009. <i>China's Last Empire: The Great Qing</i>. Cambridge, MA: Harvard University Press. §REF§ <br>Three Qing emperors - Kangxi (1662-1722 CE), Yongzheng (1723-1735 CE), and Qianlong (1736-1795 CE) - are historically known as great rulers. During their reigns, China was extremely prosperous. §REF§ (Theobald 2000) Theobald Ulrich. 2000. 'Qing Period Event History'. <i>Chinaknowledge.de</i>. <a class=\"external free\" href=\"http://www.chinaknowledge.de/History/Qing/qing-event.html\" rel=\"nofollow\">http://www.chinaknowledge.de/History/Qing/qing-event.html</a>. Accessed 21 March 2017. §REF§ Qianlong is famous for leading ten military expeditions, including campaigns in Taiwan, Burma, Vietnam and Nepal. §REF§ (Theobald 2000) Theobald Ulrich. 2000. 'Qing Period Event History'. <i>Chinaknowledge.de</i>. <a class=\"external free\" href=\"http://www.chinaknowledge.de/History/Qing/qing-event.html\" rel=\"nofollow\">http://www.chinaknowledge.de/History/Qing/qing-event.html</a>. Accessed 21 March 2017. §REF§ <br>Based on Chinese census and registration counts, the population of China in 1749 CE was about 177.5 million. §REF§ (Banister 1987, 4) Judith Banister. 1987. <i>China's Changing Population</i>. Stanford, CA: Stanford University Press. §REF§ The following century was one of extremely rapid population growth, and by 1851 the population had reached 431.9 million people. §REF§ (Banister 1987, 3-4) Judith Banister. 1987. <i>China's Changing Population</i>. Stanford, CA: Stanford University Press. §REF§ Historian James Z. Gao writes that the area within the Qing court's 'sphere of influence' at its peak was 13.1 million square kilometres'. §REF§ (Gao 2009, xxxvi) James Z. Gao. 2009. <i>Historical Dictionary of Modern China (1800-1949)</i>. Lanham, MD: Scarecrow Press. §REF§ <br>While the Qing period is not well known for poetry, painting and porcelain as previous periods are, print journalism, theatre and novels flourished under the Qing emperors. §REF§ (Rowe 2009, 2) William T. Rowe. 2009. <i>China's Last Empire: The Great Qing</i>. Cambridge, MA: Harvard University Press. §REF§", "shapefile_name": null, "private_comment": "", "created_date": null, "modified_date": "2024-01-17T15:40:34.789180Z", "home_nga": { "id": 20, "name": "Middle Yellow River Valley", "subregion": "North China", "longitude": "112.517587000000", "latitude": "34.701825000000", "capital_city": "Luoyang", "nga_code": "CN", "fao_country": "China", "world_region": "East Asia" }, "home_seshat_region": { "id": 58, "name": "North China", "subregions_list": "North China without Tibet, Inner Mongolia, and Xinjiang", "mac_region": { "id": 4, "name": "East Asia" } }, "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": 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": "Governmental obligations for religious groups to apply for official recognition", "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": 227, "year_from": 1710, "year_to": 1743, "description": "NB The following quote suggests the possibility of a shift in religious policy in 1740, but the literature consulted does not confirm whether or not this was the case. “In 1740, however, the Navaiyat rule came to a halt, when Dost Ali Khan was killed in battle against the Marathas. In the power vacuum, the Nizam of Hyderabad stepped in and placed his own man on the throne of Arcot. The new Walajah dynasty was in power (at least nominally) from 1744 to 1855. Unlike the Navaiyats, however, the Walajahs also endowed Hindu temples and shrines. The need to maintain a military superiority and the need to establish princely authority by acts of religious patronage coincided in the magnificent endowments lavished on the fortresses and temples of Trichinopoly. The control with temple centres was not only necessary in order to establish princely authority but also because the temples were centres of trade and important sources of revenue for the rulers.” §REF§ (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9SKWNUF4\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 9SKWNUF4 </b></a> §REF§ “Interestingly while the Nawab’s understood the significance of temples as social and economic institutions. However they did not reformulated the Hindu laws and customs but rather attempted to preserve the tradition as such. In the words of T.V. Mahalingam, ‘The Nawabs of the Carnatic (the members of the Walajah dynasty of Arcot), particularly Muhammad Ali Walajah and his successor Umdata’I Umara, were deeply interested in the proper maintenance of the Hindu temples. They were anxious that no harm was done to them in the course of the many wars that were waged in the Carnatic during their period. More than that, they were equally anxious that the traditional and customary modes of worship there were followed without any interruption. They considered it their duty to settle disputes, if any, that arose among groups or parties with regard to the performance of temple ritual and worship.” §REF§ (Venkataramanujam 2015, 256-257) Venkataramanujam, R. 2015. ‘Temple Administration in Tamilnadu: A Colonia Legacy.’ In Facets of Contemporary History. Edited by M. Thilakavathy and R.K. Maya. Chennai: MJP Publishers. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4XK37BHH\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 4XK37BHH </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": "Governmental obligations for religious groups to apply for official recognition", "coded_value": "unknown", "polity": { "id": 701, "name": "in_carnatic_sul", "start_year": 1710, "end_year": 1801, "long_name": "Carnatic Sultanate", "new_name": "in_carnatic_sul", "polity_tag": "POL_SA_SI", "general_description": "The Carnatic Sultanate originated as a vassal state of the Mughal Empire. In 1710 CE The Navaiyat dynasty under Saadutullah Khan became the first nawab of the Carnatic. The Carnatic Sultanate had its capital at Arcot. The Carnatic nawabs practiced Sufi Islam and their court language was Persian. §REF§ (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection</a> §REF§ §REF§ (Ramaswami 1984, 329) Ramaswami, N.S. 1984. Political History of Carnatic Under the Nawabs. New Delhi: Abhinav Publications. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection</a> §REF§ The Carnatic Sultanate contributed to the building of mosques, Hindu temples and educational centres. The nawabs benefitted heavily from trade and support with the British East India Company. §REF§ (Ramaswami 1984, 333) Ramaswami, N.S. 1984. Political History of Carnatic Under the Nawabs. New Delhi: Abhinav Publications. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection</a> §REF§ By the turn of the nineteenth century the British East India Company took control of the entire Carnatic region. The nawabs of the Carnatic continued to survive until 1855 CE as dependents of the British rule. §REF§ (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/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": 228, "year_from": 1710, "year_to": 1743, "description": "NB The following quote suggests the possibility of a shift in religious policy in 1740, but the literature consulted does not confirm whether or not this was the case. “In 1740, however, the Navaiyat rule came to a halt, when Dost Ali Khan was killed in battle against the Marathas. In the power vacuum, the Nizam of Hyderabad stepped in and placed his own man on the throne of Arcot. The new Walajah dynasty was in power (at least nominally) from 1744 to 1855. Unlike the Navaiyats, however, the Walajahs also endowed Hindu temples and shrines. The need to maintain a military superiority and the need to establish princely authority by acts of religious patronage coincided in the magnificent endowments lavished on the fortresses and temples of Trichinopoly. The control with temple centres was not only necessary in order to establish princely authority but also because the temples were centres of trade and important sources of revenue for the rulers.” §REF§ (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9SKWNUF4\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 9SKWNUF4 </b></a> §REF§ “Interestingly while the Nawab’s understood the significance of temples as social and economic institutions. However they did not reformulated the Hindu laws and customs but rather attempted to preserve the tradition as such. In the words of T.V. Mahalingam, ‘The Nawabs of the Carnatic (the members of the Walajah dynasty of Arcot), particularly Muhammad Ali Walajah and his successor Umdata’I Umara, were deeply interested in the proper maintenance of the Hindu temples. They were anxious that no harm was done to them in the course of the many wars that were waged in the Carnatic during their period. More than that, they were equally anxious that the traditional and customary modes of worship there were followed without any interruption. They considered it their duty to settle disputes, if any, that arose among groups or parties with regard to the performance of temple ritual and worship.” §REF§ (Venkataramanujam 2015, 256-257) Venkataramanujam, R. 2015. ‘Temple Administration in Tamilnadu: A Colonia Legacy.’ In Facets of Contemporary History. Edited by M. Thilakavathy and R.K. Maya. Chennai: MJP Publishers. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4XK37BHH\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 4XK37BHH </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": "Governmental obligations for religious groups to apply for official recognition", "coded_value": "absent", "polity": { "id": 701, "name": "in_carnatic_sul", "start_year": 1710, "end_year": 1801, "long_name": "Carnatic Sultanate", "new_name": "in_carnatic_sul", "polity_tag": "POL_SA_SI", "general_description": "The Carnatic Sultanate originated as a vassal state of the Mughal Empire. In 1710 CE The Navaiyat dynasty under Saadutullah Khan became the first nawab of the Carnatic. The Carnatic Sultanate had its capital at Arcot. The Carnatic nawabs practiced Sufi Islam and their court language was Persian. §REF§ (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection</a> §REF§ §REF§ (Ramaswami 1984, 329) Ramaswami, N.S. 1984. Political History of Carnatic Under the Nawabs. New Delhi: Abhinav Publications. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection</a> §REF§ The Carnatic Sultanate contributed to the building of mosques, Hindu temples and educational centres. The nawabs benefitted heavily from trade and support with the British East India Company. §REF§ (Ramaswami 1984, 333) Ramaswami, N.S. 1984. Political History of Carnatic Under the Nawabs. New Delhi: Abhinav Publications. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PTIS9MB4/collection</a> §REF§ By the turn of the nineteenth century the British East India Company took control of the entire Carnatic region. The nawabs of the Carnatic continued to survive until 1855 CE as dependents of the British rule. §REF§ (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/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": 147, "year_from": 1724, "year_to": 1795, "description": "\"In 1724, the Yongzheng Emperor (reigned 1722–1735) issued a formal prohibition against the propagation of the Catholic faith in the provinces. All churches were closed and followers were ordered to renounce their faith. Adopting a policy similar to that of his predecessor, the Qianlong Emperor (reigned 1735–1796) continued to ban the missionaries from entering China. In 1746, foreign missionaries were found ministering to Chinese Catholics in Fuan, Fujian province. The emperor went so far as to order all local officials to expel or execute anyone preaching or embracing Catholicism. This was followed by the persecution of the Chinese Catholics, the population of which was steadily increasing during his entire reign. In 1757, the Qianlong Emperor confined all foreign maritime trade to Canton (Guangzhou) and required each and every arriving Western vessel to be supervised by a Chinese mercantile house. Under these circumstances, it became more difficult for foreign missionaries to preach or perform priesthood duties in local communities. Many church activities were forced to cease or be driven underground.\"§REF§(Lai and Wu 2019: 4) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/GS9IA95J\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: GS9IA95J </b></a>§REF§ “The Qing Dynasty stipulated: “For all the temples and nunnery, it is forbidden to construct additional housing on top of the existing buildings. The offender will be flogged a hundred times. Monks and Daoist priests will be secularised and sent to remote places in the military, while nuns, female Daoist priests will be sent to official institutions as servers. If a monk or priest did not have an ultimatum and shaved his head privately, he had to be flogged eighty times. If it was operated by the parents, the parents are guilty. The chief of the temple and the tutor who took them in private will be punished as well, and they will also be secularised.\" \"Monks and Daoist priests who commit crimes should be secularised, and then sent back to their homeland. If one still secretly resides in the temple or nunnery, a shackle will be put on them for a month, and the violator will still be secularised. The monks and Daoist priests who know about the issues but fail to report will be seen as violating laws. If any folk wants to build a temple or a shrine, they should propose it to the governor with details, and can only build the temple or shrine if it was approved. Lacking the approval, the unauthorised construction will be treated as against the law. (清代规定：“凡寺观庵院，作现在处所外，不许私自创建、增置，违者杖一百，僧道还俗，发边远充军，尼僧、女冠入官为奴。若僧道不给度牒、私自簪剃者，杖八十。若由家长，家长当罪。寺观主持及受业师私度者，与同罪，并还俗。”“僧道犯罪该还俗者，查发各原籍安插，若仍于原寺观庵院或他寺观庵院潜住者，并枷号一个月，照旧还俗。其僧道官及住持知而不举者，照违令律治罪。民间有愿创造寺观、神祠者，呈明督抚具题奉旨，方许营建，若不俟题请，擅行兴建者，依违律论”。) ” §REF§ (Yang, Jian, 2008) Yang, Jian. 2008. Administration of Buddhist Affairs in the Qing Dynasty. Beijing: Social Sciences Literature Press. Seshat URL: §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": "Governmental obligations for religious groups to apply for official recognition", "coded_value": "present", "polity": { "id": 1, "name": "CnQingE", "start_year": 1644, "end_year": 1796, "long_name": "Early Qing", "new_name": "cn_qing_dyn_1", "polity_tag": "LEGACY", "general_description": "The Qing Dynasty (or Empire of the Great Qing, Great Qing, Manchu Dynasty, Manchus, Jin, Jurchens, Ch'ing Dynasty) was China's last imperial dynasty. The founders of the Qing were descendants of Jurchen Jin rulers. The dynasty was founded by Nurhaci and then led by his son Huang Taiji, but did not become an imperial Chinese dynasty until after Huang Taiji's death. §REF§ (San 2014, 337-38) Tan Koon San. 2014. <i>Dynastic China: An Elementary History</i>. Malaysia: The Other Press Sdn. Bhd. §REF§ In 1644 CE, Qing forces captured the Ming capital at Beijing from rebels and held a funeral for the last Ming emperor to symbolize Qing inheritance of the Mandate of Heaven. §REF§ (San 2014, 338) Tan Koon San. 2014. <i>Dynastic China: An Elementary History</i>. Malaysia: The Other Press Sdn. Bhd. §REF§ <br>The Qing faced conflict with rebels and loyalist Ming forces for the next two decades. §REF§ (San 2014, 337-38) Tan Koon San. 2014. <i>Dynastic China: An Elementary History</i>. Malaysia: The Other Press Sdn. Bhd. §REF§ Ming generals who surrendered were given power over large territories in southern China in exchange for loyalty to the Qing. In 1673 CE, leaders from three major southern feudatories led by Wu Sangui rebelled against Emperor Kangxi when he tried to reduce their power. §REF§ (San 2014, 385) Tan Koon San. 2014. <i>Dynastic China: An Elementary History</i>. Malaysia: The Other Press Sdn. Bhd. §REF§ The Revolt of the Three Feudatories, as this episode is known, lasted eight years.<br>We divide the Qing Dynasty into two, an Early period (1644-1796 CE) and a Late period (1796-1912 CE). The division is marked by a period of internal turmoil as well as foreign incursions into its territory and economic sphere. In the Early Qing period, China had been prosperous under Kangxi and Qing rule, but by the time of the Opium Wars in the Late Qing, Western technology and industry had surpassed that of China. §REF§ (Mao 2005, 8) Haijin Mao. 2005. <i>The Qing Empire and the Opium War: The Collapse of the Heavenly Dynasty</i>. Cambridge: Cambridge University Press. §REF§ The fall of the Qing Dynasty in 1911 gave rise to the Republic of China.<br><i>Population and political organization</i><br>The Qing ruled over an expansive empire, and its bureaucracy was more efficient than that of previous periods. §REF§ (Rowe 2009, 1) William T. Rowe. 2009. <i>China's Last Empire: The Great Qing</i>. Cambridge, MA: Harvard University Press. §REF§ Qing rulers adopted the Chinese bureaucratic system first used in the Han and Tang Dynasties. §REF§ (Theobald 2000) Theobald Ulrich. 2000. 'Qing Dynasty Government, Administration and Law'. <i>Chinaknowledge.de</i>. <a class=\"external free\" href=\"http://www.chinaknowledge.de/History/Qing/qing-admin.html\" rel=\"nofollow\">http://www.chinaknowledge.de/History/Qing/qing-admin.html</a>. Accessed 21 March 2017. §REF§ Before conquering the Ming, the Qing managed its population through a system of hereditary military organizations called the Eight Banners. §REF§ (Elliot 2011, 39) Mark C. Elliot. 2001. <i>The Manchu Way</i>. Stanford: Stanford University Press. §REF§ These became part of the administrative structure of the Qing Dynasty and were only open to those of Manchu descent. §REF§ (Elliot 2011, 39) Mark C. Elliot. 2001. <i>The Manchu Way</i>. Stanford: Stanford University Press. §REF§ In the later Qing period, however, the Eight Banners lost some of their political functions and served to enhance the prestige of the top Qing nobility. §REF§ (Elliot 2011, 40) Mark C. Elliot. 2001. <i>The Manchu Way</i>. Stanford: Stanford University Press. §REF§ <br>The central government was headed by the emperor and included a 'Grand Council', created by the Yongzheng emperor and expanded by the Qianlong emperor. §REF§ (Lorge 2005, 173) Peter Lorge. 2005. <i>War, Politics and Society in Early Modern China, 900-1795</i>. London: Routledge. §REF§ The Grand Council ruled over the central ministries and provided a way for the emperor to circumvent the official bureaucracy for many decisions. §REF§ (Lorge 2005, 173) Peter Lorge. 2005. <i>War, Politics and Society in Early Modern China, 900-1795</i>. London: Routledge. §REF§ <br>The Qing provincial government consisted of governors who controlled a hierarchical system of officials, prefects, county chiefs, country magistrates, and clerks. §REF§ (Zhang 2011, 63) Wei-Bin Zhang. 2011. <i>The Rise and Fall of China's Last Dynasty: The Deepening of the Chinese Servility</i>. Hauppage, NY: Nova Science Publishers. §REF§ In the early Qing years, provinces were ruled by high ranking officials who were typically of Manchu descent. §REF§ (Hsu 2006, 415) Cho-yun Hsu. 2006. <i>China: A New Cultural History</i>. New York: Columbia University Press. §REF§ <br>The territory of the Qing empire was more than double that of the Ming. §REF§ (Rowe 2009, 1) William T. Rowe. 2009. <i>China's Last Empire: The Great Qing</i>. Cambridge, MA: Harvard University Press. §REF§ Tibetans, Uighurs, Muslims, a number of Mongol groups, Burmese, Thais, and indigenous Taiwanese were incorporated into the Chinese empire. §REF§ (Rowe 2009, 1) William T. Rowe. 2009. <i>China's Last Empire: The Great Qing</i>. Cambridge, MA: Harvard University Press. §REF§ <br>Three Qing emperors - Kangxi (1662-1722 CE), Yongzheng (1723-1735 CE), and Qianlong (1736-1795 CE) - are historically known as great rulers. During their reigns, China was extremely prosperous. §REF§ (Theobald 2000) Theobald Ulrich. 2000. 'Qing Period Event History'. <i>Chinaknowledge.de</i>. <a class=\"external free\" href=\"http://www.chinaknowledge.de/History/Qing/qing-event.html\" rel=\"nofollow\">http://www.chinaknowledge.de/History/Qing/qing-event.html</a>. Accessed 21 March 2017. §REF§ Qianlong is famous for leading ten military expeditions, including campaigns in Taiwan, Burma, Vietnam and Nepal. §REF§ (Theobald 2000) Theobald Ulrich. 2000. 'Qing Period Event History'. <i>Chinaknowledge.de</i>. <a class=\"external free\" href=\"http://www.chinaknowledge.de/History/Qing/qing-event.html\" rel=\"nofollow\">http://www.chinaknowledge.de/History/Qing/qing-event.html</a>. Accessed 21 March 2017. §REF§ <br>Based on Chinese census and registration counts, the population of China in 1749 CE was about 177.5 million. §REF§ (Banister 1987, 4) Judith Banister. 1987. <i>China's Changing Population</i>. Stanford, CA: Stanford University Press. §REF§ The following century was one of extremely rapid population growth, and by 1851 the population had reached 431.9 million people. §REF§ (Banister 1987, 3-4) Judith Banister. 1987. <i>China's Changing Population</i>. Stanford, CA: Stanford University Press. §REF§ Historian James Z. Gao writes that the area within the Qing court's 'sphere of influence' at its peak was 13.1 million square kilometres'. §REF§ (Gao 2009, xxxvi) James Z. Gao. 2009. <i>Historical Dictionary of Modern China (1800-1949)</i>. Lanham, MD: Scarecrow Press. §REF§ <br>While the Qing period is not well known for poetry, painting and porcelain as previous periods are, print journalism, theatre and novels flourished under the Qing emperors. §REF§ (Rowe 2009, 2) William T. Rowe. 2009. <i>China's Last Empire: The Great Qing</i>. 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