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/?ordering=-drb_reviewed&page=3
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Momigliano, 9-39. British School at Athens Studies 14. London: British School at Athens. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/SRWVHUTT\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/SRWVHUTT</a>. §REF§ §REF§ (Tomkins 2008) Tomkins, Peter D. 2008. \"Time, Space and the Reinvention of the Cretan Neolithic.\" In Escaping the Labyrinth: The Cretan Neolithic in Context, edited by Valasia Isaakidou and Peter D. Tomkins, 21-49. Oxford: Oxbow Books. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/P6XBRAKC\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/P6XBRAKC</a>. §REF§ Until archaeological work in 2008‒2009 unearthed evidence for hominin occupation on the island as early as 130,000 years ago (in the Lower Palaeolithic), it was believed that the Neolithic farmers whose settlements appear from c. 7000 BCE were the first people to colonize Crete. §REF§ (Strasser et al. 2010, 145-46) Strasser, Thomas F., Eleni Panagopoulou, Curtis N. Runnels, Priscilla M. Murray, Nicholas Thompson, Panayiotis Karkanas, Floyd W. McCoy, and Karl W. Wegmann. 2010. \"Stone Age Seafaring in the Mediterranean: Evidence from the Plakias Region for Lower Palaeolithic and Mesolithic Habitation of Crete.\" Hesperia 79 (2): 145-90. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/VR7DEQG3\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/VR7DEQG3</a>. §REF§ Nevertheless, one recent genetic study suggests that the Neolithic Cretan population was composed chiefly of newcomers rather than descendants of the island's Mesolithic inhabitants. §REF§ (Fernández et al. 2014) Fernández, Eva, Alejandro Pérez-Pérez, Cristina Gamba, Eva Prats, Pedro Cuesta, Josep Anfruns, Miquel Molist, Eduardo Arroyo-Pardo, and Daniel Turbón. 2014. \"Ancient DNA Analysis of 8000 B.C. Near Eastern Farmers Supports an Early Neolithic Pioneer Maritime Colonization of Mainland Europe through Cyprus and the Aegean Islands.\" PLoS Genetics 10 (6): e1004401. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/9TJ7CEP6\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/9TJ7CEP6</a>. §REF§ They likely sailed from southwestern Asia, §REF§ (Fernández et al. 2014) Fernández, Eva, Alejandro Pérez-Pérez, Cristina Gamba, Eva Prats, Pedro Cuesta, Josep Anfruns, Miquel Molist, Eduardo Arroyo-Pardo, and Daniel Turbón. 2014. \"Ancient DNA Analysis of 8000 B.C. Near Eastern Farmers Supports an Early Neolithic Pioneer Maritime Colonization of Mainland Europe through Cyprus and the Aegean Islands.\" PLoS Genetics 10 (6): e1004401. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/9TJ7CEP6\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/9TJ7CEP6</a>. §REF§ bringing a characteristic agricultural package of cattle, pigs, sheep, goats, bread wheat and other domesticated food plants. §REF§ (Broodbank and Strasser 1991, 236) Broodbank, Cyprian, and Thomas F. Strasser. 1991. \"Migrant Farmers and the Neolithic Colonization of Crete.\" Antiquity 65 (247): 233-45. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/RVNBC48R\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/RVNBC48R</a>. §REF§ ", "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": { "id": 4, "name": "Crete", "subregion": "Southeastern Europe", "longitude": "25.144200000000", "latitude": "35.338700000000", "capital_city": "Heraklion", "nga_code": "GR", "fao_country": "Greece", "world_region": "Europe" }, "home_seshat_region": { "id": 19, "name": "Southeastern Europe", "subregions_list": "Frm. Yugoslavia, Romania-Moldova, Bulgaria, Albania, Greece", "mac_region": { "id": 5, "name": "Europe" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 140, "year_from": null, "year_to": null, "description": "‘’‘During the establishment of the Hongwu rites, the worship of gods and spirits was an essential element. The issue, however, was distinguishing between those deities that required worship (正祀), those that were allowed to be worshiped (杂祀), and those that were prohibited from worship (淫祀). Additionally, it had to be determined which deities were only permitted to be worshiped by rulers and not by the common people … In the first year of Hongwu's reign (1368), the provinces and counties were instructed to seek out gods and spirits worthy of worship, including those who had made great contributions to the nation and those who had shown compassion to the people. These deities were recorded in the sacrificial ceremonies, and officials were ordered to offer sacrifices to them during the annual festival. This significantly increased the number of deities that were classified as \"正祀\". However, due to limitations on the number of deities that could be included, many folk deities were still not officially recognized. In the second year, a decree was issued that any gods and spirits who had done good deeds for the people and were highly respected, even if not worthy of official sacrifice, should not have their temples destroyed. This expanded the space for folk beliefs in deities, as any god or ghost could claim to have done good deeds for the people and continue to have a following, even if not officially recognized by the government. In the third year of Hongwu's reign (1370), another decree was issued stating that any temple that was not included in the official sacrifices was a \"淫祠\", and officials were not allowed to offer sacrifices to these temples. Even for the \"淫祀\", however, the government did not take any action to forbid or destroy them. This undoubtedly indicates that folk beliefs belonging to the \"淫祀\" category were widespread, and even local officials often conformed to the local customs and practices by performing ceremonial activities. （神灵祭祀在洪武礼制的确立过程中是不可缺少的内容，问题在于必须分清哪些是必须崇拜（正祀）、哪些是允许崇拜（杂祀）、哪些是不允许崇拜的（淫祀）；而哪些又是只许统治者崇拜，而不许普通人崇拜的……“洪武元年命中书省下郡县，访求应祀神癨。名山大川、圣帝明王、忠臣烈士，凡有功于国家及惠爱在民者，著于祀典，命有司岁时致祭”，这样在实际上就大大增加了应列入“正祀”的神灵。但由于划定了范围，大量民间神癨还是不能得到官方的承认。然而第二年“又诏天下神癨，常有功德于民，事迹昭著者，虽不致祭，禁人毁撤祠宇”，这就大大扩大了民间神灵信仰存在的空间，因为任何神鬼都可以假托灵验，被传说为“有功德于民”，虽不被官方致祭，却可以保留民间的香火。洪武三年再下令说，“天下神祠不应祀典者，即淫祠也，有司毋得致祭”。即使是“淫祠”，也只是禁止官方的礼仪行为，而没有采取禁毁的行动。这无疑表明属于“淫祀”的民间信仰十分普遍，甚至地方官员也往往入乡随俗，对其采取了礼仪性的做法。）”§REF§ Zhao, Shiyu. (2002). Carnival and Daily Life: Temple Fairs and Folk Society since the Ming and Qing Dynasties. Beijing: Sanlian Shudian Press. §REF§ “During the Ming dynasty, an important measure taken by the government to manage the personnel of the mosques was the issuance of official documents called \"zhafu\" to certify their appointments. The process involved the submission of applications by the appointed mosque leaders to the Ministry of Rites and the registration of their credentials. Only after the government had issued the \"zhafu\" could they officially assume their duties. （明朝政权管理清真寺教职人员的一项重要措施，是颁发’札副’(公文)。就是说明代清真寺掌教要向礼部清吏司申请，并履行注册登记手续，在政府下发’札副’后，始可正式履任。）”§REF§Yu Zhengui. Chinese Dynasties and Islam. Yinchuan: Ningxia People's Press, 1996, p. 133. §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": 269, "name": "CnMing*", "start_year": 1368, "end_year": 1644, "long_name": "Great Ming", "new_name": "cn_ming_dyn", "polity_tag": "LEGACY", "general_description": "After 300 years of rule by outsiders, the Ming Dynasty, lasting from the fourteenth to the seventeenth centuries CE, restored Chinese rule to the region. §REF§ (Theobald 2000) Theobald Ulrich. 2000. 'Ming Dynasty Government and Administration'. <i>Chinaknowledge.de</i>. <a class=\"external free\" href=\"http://www.chinaknowledge.de/History/Ming/ming-admin.html\" rel=\"nofollow\">http://www.chinaknowledge.de/History/Ming/ming-admin.html</a>. Accessed 16 March 2017. §REF§ The dynasty was founded by a peasant rebel general, Zhu Yuanzhang, later known as Emperor Taizu or the Hongwu Emperor. §REF§ (Brook 1998, 8) Timothy Brook. 1998. <i>The Confusions of Pleasure: Commerce and Culture in Ming China</i>. Berkeley, CA: University of California Press. §REF§ Taizu destroyed the Yuan capital in Beijing, forced the Mongols to retreat to Mongolia, and founded the Ming capital in Nanjing in 1368 CE. §REF§ (Ebrey 1996, 191) Patricia Buckley Ebrey. 1996. <i>The Cambridge Illustrated History of China</i>. Cambridge: Cambridge University Press. §REF§ The period saw a resurgence of Chinese intellectualism and economic activity, §REF§ (Mote, Twitchett and Fairbank 1988, 1) Frederick W. Mote, Denis Twitchett and John K. Fairbank. 1988 'Introduction', in <i>The Cambridge History of China, Volume 7: The Ming Dynasty, 1368-1644</i>, edited by Frederick W. Mote and Denis Twitchett, 1-10. Cambridge: Cambridge University Press. §REF§ but Ming emperors often struggled to control their massive empire and they do not tend to number among the Chinese emperors considered 'great' by historians. §REF§ (Ebrey 1996, 216) Patricia Buckley Ebrey. 1996. <i>The Cambridge Illustrated History of China</i>. Cambridge: Cambridge University Press. §REF§ <br>The Ming expanded their territory to the southwest during their rule. §REF§ (Ebrey 1996, 190) Patricia Buckley Ebrey. 1996. <i>The Cambridge Illustrated History of China</i>. Cambridge: Cambridge University Press. §REF§ However, they never expanded into Mongolia - conflict with the Mongols in the north led the Ming emperors instead to carry out restorations works on the Great Wall. §REF§ (Ebrey 1996, 212) Patricia Buckley Ebrey. 1996. <i>The Cambridge Illustrated History of China</i>. Cambridge: Cambridge University Press. §REF§ The Dynasty came to an end in 1644 CE, when the region was re-captured by descendants of Jin Dynasty's Jurchen rulers from Manchuria known as Qing.<br><i>Population and political organization</i><br>Ming emperors were not consistent in their style of rule. While Emperor Taizu ruled as an autocrat, some Ming emperors left the governance of the nation in the hands of officials and eunuchs. §REF§ (Ebrey 1996, 216) Patricia Buckley Ebrey. 1996. <i>The Cambridge Illustrated History of China</i>. Cambridge: Cambridge University Press. §REF§ The emperor presided over the central government in concert with various levels of chief ministers and imperial officials, and the central government structure was replicated on a smaller scale at the provincial level. §REF§ (Theobald 2000) Theobald Ulrich. 2000. 'Ming Dynasty Government and Administration'. <i>Chinaknowledge.de</i>. <a class=\"external free\" href=\"http://www.chinaknowledge.de/History/Ming/ming-admin.html\" rel=\"nofollow\">http://www.chinaknowledge.de/History/Ming/ming-admin.html</a>. Accessed 16 March 2017. §REF§ Officials were recruited through an examination system. §REF§ (Theobald 2000) Theobald Ulrich. 2000. 'Ming Dynasty Government and Administration'. <i>Chinaknowledge.de</i>. <a class=\"external free\" href=\"http://www.chinaknowledge.de/History/Ming/ming-admin.html\" rel=\"nofollow\">http://www.chinaknowledge.de/History/Ming/ming-admin.html</a>. Accessed 16 March 2017. §REF§ <br>The period was marked by increasing openness to non-Confucian ideas and an increase in literacy among the lower levels of society. §REF§ (Ebrey 1996, 212) Patricia Buckley Ebrey. 1996. <i>The Cambridge Illustrated History of China</i>. Cambridge: Cambridge University Press. §REF§ Intellectual culture flourished among the elites §REF§ (Mote, Twitchett and Fairbank 1988, 1) Frederick W. Mote, Denis Twitchett and John K. Fairbank. 1988 'Introduction', in <i>The Cambridge History of China, Volume 7: The Ming Dynasty, 1368-1644</i>, edited by Frederick W. Mote and Denis Twitchett, 1-10. Cambridge: Cambridge University Press. §REF§ and the publishing industry expanded greatly in the Lower Yangtze region. §REF§ (Ebrey 1996, 190) Patricia Buckley Ebrey. 1996. <i>The Cambridge Illustrated History of China</i>. Cambridge: Cambridge University Press. §REF§ Novels, including <i>The Romance of the Three Kingdoms</i> and <i>Water Margin</i>, and the play <i>Peony Pavilion</i> were written in the Ming period. §REF§ (Theobald 2000) Theobald Ulrich. 2000. 'Ming Dynasty Government and Administration'. <i>Chinaknowledge.de</i>. <a class=\"external free\" href=\"http://www.chinaknowledge.de/History/Ming/ming-admin.html\" rel=\"nofollow\">http://www.chinaknowledge.de/History/Ming/ming-admin.html</a>. Accessed 16 March 2017. §REF§ <br>The rapid growth of the international trading system along with foreign desire for Chinese porcelain and silk led to large increases in foreign trade and an influx of silver into the Ming economy. §REF§ (Ebrey 1996, 212) Patricia Buckley Ebrey. 1996. <i>The Cambridge Illustrated History of China</i>. Cambridge: Cambridge University Press. §REF§ In the later Ming period, trade conflicts impacted China's foreign silver supply, leading to massive deflation. The Ming government, near bankruptcy, could not fund military campaigns against the rebellion spreading through the nation. §REF§ (Ebrey 1996, 215) Patricia Buckley Ebrey. 1996. <i>The Cambridge Illustrated History of China</i>. Cambridge: Cambridge University Press. §REF§ <br>The Ming population was between 60 million and 66.5 million in 1400 CE and 90 million and 110 million in 1600 CE. §REF§ 《明太祖實錄 卷140》 §REF§ §REF§ (Weatherhead East Asian Institute 2008) Weatherhead East Asian Institute. 2008. 'Issues and Trends in China's Demographic History'. Asia for Educators. Columbia University. <a class=\"external free\" href=\"http://afe.easia.columbia.edu/special/china_1950_population.htm\" rel=\"nofollow\">http://afe.easia.columbia.edu/special/china_1950_population.htm</a>. Accessed 16 March 2017. §REF§", "shapefile_name": null, "private_comment": "", "created_date": null, "modified_date": "2024-01-17T15:39:57.138564Z", "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": 186, "year_from": null, "year_to": null, "description": "“Many scholars have felt impelled to emphasise the toleration of different sects and denominations evinced by Indian rulers. [...] It seems fairly clear that, traditionally in India, people readily transferred or distributed their allegiance between different sects, seeing no logical inconsistency in approaching different gods for different purposes, and that this apparently syncretic style of religious behaviour encouraged a relaxed attitude to what others did as well; evidently, too, rulers generally extended their acceptance of this practice. [...] Much of the evidence, then, suggests that all the diverse religious sects were freely tolerated by a prevailing world view that was ready to acknowledge a certain common validity. Yet it is unlikely that such a view could rise to the status of cultural orthodoxy without friction. Although references to religious wars and persecutions are conspicuously absent from the historical record of ancient India, this does not rule out lesser types of conflict, and some scholars believe that there is indeed evidence of localised disagreement and resentment. [...] For example, the Arthaśāstra gratuitously advises the agents of a king to help themselves, on behalf of the ruler, to the property of groups on the fringes of society who might not have powerful friends. Moreover, there are hints in scattered sources that the followers of orthodox Brahman teachers at times ganged up against Buddhist or Jain establishments that had lost their former patronage. [...] Still, hard evidence of religious persecution in these ancient times is scattered and fragmentary. In the absence of more solid evidence, the view has gained ground that pre-modern India had a cultural unity that precluded communal conflict, but we think that this picture is not sufficiently nuanced. Doniger’s perception that there was widespread persecution of non-Brahmans during the first millennium may fairly represent the situation that arose at certain times, but we cannot be at all sure how widespread the phenomenon was, or at what times it was most marked.//\"Still, we should note that, simply as a matter of practical politics, there was at least one factor that would certainly have acted to limit the ferocity of any sectarian persecutions – the absence of a clear and powerful advantage at all times for kings in identifying themselves with the Brahman interest. No clear dividing line existed, in fact, between ruling families that were of ‘genuine’ ‘Aryan’ descent, and the rest; the ruling elite presided over heterogeneous populations within which Brahmanism, as an agent of Sanskritisation and as a common cultural denominator, was slowly feeling its way towards a new role, directed towards shaping an inclusive syncretism. Thus, the Brahmanical revival could not afford to go too far. Especially, it had to be very wary of attacking the prudent preference of kings for policies that had the capacity to attract wide support among the multiple disparate groups that constituted the citizenry. The Brahmans had to make do with whatever qualified honour they could find within the frame of an eclectic culture. Such structural constraints are likely to have kept them from striking at their enemies too wantonly.”§REF§(Copland, Mabbett, Roy, Brittlebank and Bowles 2012: 74-77) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ATSZ6QBU\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ATSZ6QBU </b></a>§REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Governmental obligations for religious groups to apply for official recognition", "coded_value": "absent", "polity": { "id": 791, "name": "bd_khadga_dyn", "start_year": 650, "end_year": 700, "long_name": "Khadga Dynasty", "new_name": "bd_khadga_dyn", "polity_tag": "OTHER_TAG", "general_description": "", "shapefile_name": null, "private_comment": "", "created_date": "2023-12-07T16:13:34.676069Z", "modified_date": "2023-12-07T16:13:34.676082Z", "home_nga": null, "home_seshat_region": { "id": 37, "name": "Eastern India", "subregions_list": "Lower Ganges (Bangladesh) and eastern India (Assam)", "mac_region": { "id": 9, "name": "South Asia" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 187, "year_from": null, "year_to": null, "description": "“Scholars know very little about the Kanva dynasty or its rulers. [...] In any event, the short-lived Kanva dynasty left little mark on the history of India.” (Middleton, J. 2015: 485)", "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": 792, "name": "in_kanva_dyn", "start_year": -75, "end_year": -30, "long_name": "Magadha - Kanva Dynasty", "new_name": "in_kanva_dyn", "polity_tag": "OTHER_TAG", "general_description": "", "shapefile_name": null, "private_comment": "JR: Adding \"Magadha\" to the name for clarity. Changed dates to 75-30 BCE (previously 75-300 CE): this was a short-lived dynasty based in Magadha in the last century BCE", "created_date": "2023-12-07T16:15:55.657882Z", "modified_date": "2024-06-06T09:17:00.288584Z", "home_nga": null, "home_seshat_region": { "id": 39, "name": "North India", "subregions_list": "North India", "mac_region": { "id": 9, "name": "South Asia" } }, "private_comment_n": { "id": 20, "text": "a new_private_comment_text new approach for polity" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 188, "year_from": null, "year_to": null, "description": "“From 1203 C.E. to 1757 C.E. the Muslims ruled Bengal. During this period the rulers in Bengal generally were quite respectful towards the people of other faiths.” §REF§ Islam, K. N. (2011). Historical Overview of Religious Pluralism in Bengal. Bangladesh E-Journal of Sociology, 8(1), 26–33, 26. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/I7HSKHZ2\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: I7HSKHZ2 </b></a> §REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Governmental obligations for religious groups to apply for official recognition", "coded_value": "absent", "polity": { "id": 781, "name": "BdNawabs", "start_year": 1717, "end_year": 1757, "long_name": "Nawabs of Bengal", "new_name": "bd_nawabs_of_bengal", "polity_tag": "OTHER_TAG", "general_description": null, "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": null, "home_seshat_region": { "id": 37, "name": "Eastern India", "subregions_list": "Lower Ganges (Bangladesh) and eastern India (Assam)", "mac_region": { "id": 9, "name": "South Asia" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 192, "year_from": null, "year_to": null, "description": "“Many scholars have felt impelled to emphasise the toleration of different sects and denominations evinced by Indian rulers. [...] It seems fairly clear that, traditionally in India, people readily transferred or distributed their allegiance between different sects, seeing no logical inconsistency in approaching different gods for different purposes, and that this apparently syncretic style of religious behaviour encouraged a relaxed attitude to what others did as well; evidently, too, rulers generally extended their acceptance of this practice. [...] Much of the evidence, then, suggests that all the diverse religious sects were freely tolerated by a prevailing world view that was ready to acknowledge a certain common validity. Yet it is unlikely that such a view could rise to the status of cultural orthodoxy without friction. Although references to religious wars and persecutions are conspicuously absent from the historical record of ancient India, this does not rule out lesser types of conflict, and some scholars believe that there is indeed evidence of localised disagreement and resentment. [...] For example, the Arthaśāstra gratuitously advises the agents of a king to help themselves, on behalf of the ruler, to the property of groups on the fringes of society who might not have powerful friends. Moreover, there are hints in scattered sources that the followers of orthodox Brahman teachers at times ganged up against Buddhist or Jain establishments that had lost their former patronage. [...] Still, hard evidence of religious persecution in these ancient times is scattered and fragmentary. In the absence of more solid evidence, the view has gained ground that pre-modern India had a cultural unity that precluded communal conflict, but we think that this picture is not sufficiently nuanced. Doniger’s perception that there was widespread persecution of non-Brahmans during the first millennium may fairly represent the situation that arose at certain times, but we cannot be at all sure how widespread the phenomenon was, or at what times it was most marked.//\"Still, we should note that, simply as a matter of practical politics, there was at least one factor that would certainly have acted to limit the ferocity of any sectarian persecutions – the absence of a clear and powerful advantage at all times for kings in identifying themselves with the Brahman interest. No clear dividing line existed, in fact, between ruling families that were of ‘genuine’ ‘Aryan’ descent, and the rest; the ruling elite presided over heterogeneous populations within which Brahmanism, as an agent of Sanskritisation and as a common cultural denominator, was slowly feeling its way towards a new role, directed towards shaping an inclusive syncretism. Thus, the Brahmanical revival could not afford to go too far. Especially, it had to be very wary of attacking the prudent preference of kings for policies that had the capacity to attract wide support among the multiple disparate groups that constituted the citizenry. The Brahmans had to make do with whatever qualified honour they could find within the frame of an eclectic culture. Such structural constraints are likely to have kept them from striking at their enemies too wantonly.”§REF§(Copland, Mabbett, Roy, Brittlebank and Bowles 2012: 74-77) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ATSZ6QBU\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ATSZ6QBU </b></a>§REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Governmental obligations for religious groups to apply for official recognition", "coded_value": "absent", "polity": { "id": 794, "name": "in_vanga_k", "start_year": 550, "end_year": 600, "long_name": "Vanga Dynasty", "new_name": "in_vanga_k", "polity_tag": "OTHER_TAG", "general_description": "", "shapefile_name": null, "private_comment": "", "created_date": "2023-12-07T16:17:14.908726Z", "modified_date": "2024-05-30T13:49:08.075431Z", "home_nga": null, "home_seshat_region": { "id": 39, "name": "North India", "subregions_list": "North India", "mac_region": { "id": 9, "name": "South Asia" } }, "private_comment_n": { "id": 53, "text": "a new_private_comment_text new approach for polity" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 193, "year_from": null, "year_to": null, "description": "“Many scholars have felt impelled to emphasise the toleration of different sects and denominations evinced by Indian rulers. [...] It seems fairly clear that, traditionally in India, people readily transferred or distributed their allegiance between different sects, seeing no logical inconsistency in approaching different gods for different purposes, and that this apparently syncretic style of religious behaviour encouraged a relaxed attitude to what others did as well; evidently, too, rulers generally extended their acceptance of this practice. [...] Much of the evidence, then, suggests that all the diverse religious sects were freely tolerated by a prevailing world view that was ready to acknowledge a certain common validity. Yet it is unlikely that such a view could rise to the status of cultural orthodoxy without friction. Although references to religious wars and persecutions are conspicuously absent from the historical record of ancient India, this does not rule out lesser types of conflict, and some scholars believe that there is indeed evidence of localised disagreement and resentment. [...] For example, the Arthaśāstra gratuitously advises the agents of a king to help themselves, on behalf of the ruler, to the property of groups on the fringes of society who might not have powerful friends. Moreover, there are hints in scattered sources that the followers of orthodox Brahman teachers at times ganged up against Buddhist or Jain establishments that had lost their former patronage. [...] Still, hard evidence of religious persecution in these ancient times is scattered and fragmentary. In the absence of more solid evidence, the view has gained ground that pre-modern India had a cultural unity that precluded communal conflict, but we think that this picture is not sufficiently nuanced. Doniger’s perception that there was widespread persecution of non-Brahmans during the first millennium may fairly represent the situation that arose at certain times, but we cannot be at all sure how widespread the phenomenon was, or at what times it was most marked.//\"Still, we should note that, simply as a matter of practical politics, there was at least one factor that would certainly have acted to limit the ferocity of any sectarian persecutions – the absence of a clear and powerful advantage at all times for kings in identifying themselves with the Brahman interest. No clear dividing line existed, in fact, between ruling families that were of ‘genuine’ ‘Aryan’ descent, and the rest; the ruling elite presided over heterogeneous populations within which Brahmanism, as an agent of Sanskritisation and as a common cultural denominator, was slowly feeling its way towards a new role, directed towards shaping an inclusive syncretism. Thus, the Brahmanical revival could not afford to go too far. Especially, it had to be very wary of attacking the prudent preference of kings for policies that had the capacity to attract wide support among the multiple disparate groups that constituted the citizenry. The Brahmans had to make do with whatever qualified honour they could find within the frame of an eclectic culture. Such structural constraints are likely to have kept them from striking at their enemies too wantonly.”§REF§(Copland, Mabbett, Roy, Brittlebank and Bowles 2012: 74-77) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ATSZ6QBU\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ATSZ6QBU </b></a>§REF§The following quote suggests that there was a degree of religious tolerance. “It may be mentioned that Assam, in its formative period, witnessed the prevalence of several religions such as Vaisnavism, Saktism, Saivism and Buddhism. The kings of Early Assam claimed themselves to be upholding of the varnasramadharma, and the Brahmans played a crucial role in legitimizing there position.” §REF§ (Laisram 2019: 5) Laisram, Rena. 2019. Religion in Early Assam: An Archaeological History. Newcastle: Cambridge Scholars Publishing. 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": 795, "name": "bd_yadava_varman_dyn", "start_year": 1080, "end_year": 1150, "long_name": "Yadava-Varman Dynasty", "new_name": "bd_yadava_varman_dyn", "polity_tag": "OTHER_TAG", "general_description": "", "shapefile_name": null, "private_comment": "", "created_date": "2023-12-07T16:18:00.875798Z", "modified_date": "2024-06-07T14:36:41.438836Z", "home_nga": null, "home_seshat_region": { "id": 37, "name": "Eastern India", "subregions_list": "Lower Ganges (Bangladesh) and eastern India (Assam)", "mac_region": { "id": 9, "name": "South Asia" } }, "private_comment_n": { "id": 60, "text": "a new_private_comment_text new approach for polity" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 198, "year_from": null, "year_to": null, "description": "“Most Company officials believed that the happiness of India would best be safeguarded by a policy of non-interference with Indian religions. [...] This meant leaving Indian religions alone. However, [the leadership of the East India Company] also believed that it was important to uphold Christianity.[…] Fearing disaffection amongst the sepoys, few Company officials were prepared to interfere with Indian religions.” §REF§ (Carson 2012, 21,23) Carson, Penelope 2012. The East India Company and Religion, 1698-1858 (Woodbridge, UK: Boydell and Brewer Press). Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/USXTQFKH\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: USXTQFKH </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": 778, "name": "BdEastIndiaCompany", "start_year": 1757, "end_year": 1858, "long_name": "British East India Company", "new_name": "in_east_india_co", "polity_tag": "OTHER_TAG", "general_description": "", "shapefile_name": null, "private_comment": "", "created_date": null, "modified_date": "2023-11-20T10:53:54.606866Z", "home_nga": null, "home_seshat_region": { "id": 37, "name": "Eastern India", "subregions_list": "Lower Ganges (Bangladesh) and eastern India (Assam)", "mac_region": { "id": 9, "name": "South Asia" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 201, "year_from": null, "year_to": null, "description": "“Many scholars have felt impelled to emphasise the toleration of different sects and denominations evinced by Indian rulers. [...] It seems fairly clear that, traditionally in India, people readily transferred or distributed their allegiance between different sects, seeing no logical inconsistency in approaching different gods for different purposes, and that this apparently syncretic style of religious behaviour encouraged a relaxed attitude to what others did as well; evidently, too, rulers generally extended their acceptance of this practice. [...] Much of the evidence, then, suggests that all the diverse religious sects were freely tolerated by a prevailing world view that was ready to acknowledge a certain common validity. Yet it is unlikely that such a view could rise to the status of cultural orthodoxy without friction. Although references to religious wars and persecutions are conspicuously absent from the historical record of ancient India, this does not rule out lesser types of conflict, and some scholars believe that there is indeed evidence of localised disagreement and resentment. [...] For example, the Arthaśāstra gratuitously advises the agents of a king to help themselves, on behalf of the ruler, to the property of groups on the fringes of society who might not have powerful friends. Moreover, there are hints in scattered sources that the followers of orthodox Brahman teachers at times ganged up against Buddhist or Jain establishments that had lost their former patronage. [...] Still, hard evidence of religious persecution in these ancient times is scattered and fragmentary. In the absence of more solid evidence, the view has gained ground that pre-modern India had a cultural unity that precluded communal conflict, but we think that this picture is not sufficiently nuanced. Doniger’s perception that there was widespread persecution of non-Brahmans during the first millennium may fairly represent the situation that arose at certain times, but we cannot be at all sure how widespread the phenomenon was, or at what times it was most marked.//\"Still, we should note that, simply as a matter of practical politics, there was at least one factor that would certainly have acted to limit the ferocity of any sectarian persecutions – the absence of a clear and powerful advantage at all times for kings in identifying themselves with the Brahman interest. No clear dividing line existed, in fact, between ruling families that were of ‘genuine’ ‘Aryan’ descent, and the rest; the ruling elite presided over heterogeneous populations within which Brahmanism, as an agent of Sanskritisation and as a common cultural denominator, was slowly feeling its way towards a new role, directed towards shaping an inclusive syncretism. Thus, the Brahmanical revival could not afford to go too far. Especially, it had to be very wary of attacking the prudent preference of kings for policies that had the capacity to attract wide support among the multiple disparate groups that constituted the citizenry. The Brahmans had to make do with whatever qualified honour they could find within the frame of an eclectic culture. Such structural constraints are likely to have kept them from striking at their enemies too wantonly.”§REF§(Copland, Mabbett, Roy, Brittlebank and Bowles 2012: 74-77) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ATSZ6QBU\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ATSZ6QBU </b></a>§REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Governmental obligations for religious groups to apply for official recognition", "coded_value": "absent", "polity": { "id": 779, "name": "BdDeva", "start_year": 1150, "end_year": 1300, "long_name": "Deva Dynasty", "new_name": "bd_deva_dyn", "polity_tag": "OTHER_TAG", "general_description": "", "shapefile_name": null, "private_comment": "", "created_date": null, "modified_date": "2024-06-05T11:26:17.521369Z", "home_nga": null, "home_seshat_region": { "id": 37, "name": "Eastern India", "subregions_list": "Lower Ganges (Bangladesh) and eastern India (Assam)", "mac_region": { "id": 9, "name": "South Asia" } }, "private_comment_n": { "id": 54, "text": "a new_private_comment_text new approach for polity" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 225, "year_from": null, "year_to": null, "description": "“Many scholars have felt impelled to emphasise the toleration of different sects and denominations evinced by Indian rulers. [...] It seems fairly clear that, traditionally in India, people readily transferred or distributed their allegiance between different sects, seeing no logical inconsistency in approaching different gods for different purposes, and that this apparently syncretic style of religious behaviour encouraged a relaxed attitude to what others did as well; evidently, too, rulers generally extended their acceptance of this practice. [...] Much of the evidence, then, suggests that all the diverse religious sects were freely tolerated by a prevailing world view that was ready to acknowledge a certain common validity. Yet it is unlikely that such a view could rise to the status of cultural orthodoxy without friction. Although references to religious wars and persecutions are conspicuously absent from the historical record of ancient India, this does not rule out lesser types of conflict, and some scholars believe that there is indeed evidence of localised disagreement and resentment. [...] For example, the Arthaśāstra gratuitously advises the agents of a king to help themselves, on behalf of the ruler, to the property of groups on the fringes of society who might not have powerful friends. Moreover, there are hints in scattered sources that the followers of orthodox Brahman teachers at times ganged up against Buddhist or Jain establishments that had lost their former patronage. [...] Still, hard evidence of religious persecution in these ancient times is scattered and fragmentary. In the absence of more solid evidence, the view has gained ground that pre-modern India had a cultural unity that precluded communal conflict, but we think that this picture is not sufficiently nuanced. Doniger’s perception that there was widespread persecution of non-Brahmans during the first millennium may fairly represent the situation that arose at certain times, but we cannot be at all sure how widespread the phenomenon was, or at what times it was most marked.//\"Still, we should note that, simply as a matter of practical politics, there was at least one factor that would certainly have acted to limit the ferocity of any sectarian persecutions – the absence of a clear and powerful advantage at all times for kings in identifying themselves with the Brahman interest. No clear dividing line existed, in fact, between ruling families that were of ‘genuine’ ‘Aryan’ descent, and the rest; the ruling elite presided over heterogeneous populations within which Brahmanism, as an agent of Sanskritisation and as a common cultural denominator, was slowly feeling its way towards a new role, directed towards shaping an inclusive syncretism. Thus, the Brahmanical revival could not afford to go too far. Especially, it had to be very wary of attacking the prudent preference of kings for policies that had the capacity to attract wide support among the multiple disparate groups that constituted the citizenry. The Brahmans had to make do with whatever qualified honour they could find within the frame of an eclectic culture. Such structural constraints are likely to have kept them from striking at their enemies too wantonly.”§REF§(Copland, Mabbett, Roy, Brittlebank and Bowles 2012: 74-77) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ATSZ6QBU\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ATSZ6QBU </b></a>§REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Governmental obligations for religious groups to apply for official recognition", "coded_value": "absent", "polity": { "id": 705, "name": "in_madurai_nayaks", "start_year": 1529, "end_year": 1736, "long_name": "Nayaks of Madurai", "new_name": "in_madurai_nayaks", "polity_tag": "POL_SA_SI", "general_description": "The Nayaks of Madurai were rulers of South Tamil Nadu. The Nayaks were originally agents of the Vijayangara Empire but came independent rulers under Visvanatha Nayaka around 1529 CE. The Nayaks of Madurai had their initial capital at Madurai but moved the capital to Tiruchirappalli from 1616 CE – 1634 CE and again from 1665 CE – 1736 CE. §REF§ (Sathyanatha Aiyar 1991, 2-24) Sathyanatha Aiyar, R. 1991. History of the Nayaks of Madura. New Delhi: Asian Educational Services. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databak/collections/7F5SEVNA/items/E2S7TSI5/collection\">https://www.zotero.org/groups/1051264/seshat_databak/collections/7F5SEVNA/items/E2S7TSI5/collection</a> §REF§ §REF§ (Pottamkulam, 2021) Pottamkulam, George Abraham. 2021. Tamilnadu A Journey in Time Part II: People, Places and Potpourri. Chennai: Notion Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/25RBPDP2/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/25RBPDP2/collection</a> §REF§ The Nayaks were responsible for temple constructions, particularly under Tirumala Nayaka who was patronized the expansion of the Minaksi-Sundaresvara temple in the capital. The Nayaks of Madurai were Shaivist Hindus and celebrated many religious festivals within their temple complexes. §REF§ (Branfoot 2001, 191-227) Branfoot, Crispin. 2001. ‘Tirumala Nayaka’s ‘New Hall’ and the European Study of the South Indian Temple. Journal of the Royal Asiatic Society. Vol 11:2. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/FE5VZ76M/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/FE5VZ76M/collection</a> §REF§ The Nayaks of Madurai were also lucrative in trade connecting with the Dutch East Indian Company and the Portuguese. §REF§ (Vink 2015, 179-183) Vink, Markus. 2015. Encounters on the Opposite Coast: The Dutch East India Company and the Nayaka State of Madurai in the Seventeenth Century. Leiden: Brill. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9U7MCK4E/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9U7MCK4E/collection</a> §REF§<br> By the end of the 17th century CE, the Nayaks of Madurai were in decline and by 1736, the Nayaks were succeeded by the Carnatic Sultanate after the suicide of the last Nayak Queen, Minaski. §REF§ (Sathyanatha Aiyar 1991, 1) Sathyanatha Aiyar, R. 1991. History of the Nayaks of Madura. New Delhi: Asian Educational Services. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databak/collections/7F5SEVNA/items/E2S7TSI5/collection\">https://www.zotero.org/groups/1051264/seshat_databak/collections/7F5SEVNA/items/E2S7TSI5/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": [] } ] }