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=coded_value
{ "count": 247, "next": "https://seshatdata.com/api/rt/governmental-obligations-for-religious-groups-to-apply-for-official-recognitions/?ordering=coded_value&page=2", "previous": null, "results": [ { "id": 70, "year_from": null, "year_to": null, "description": "\"African Islam, at least south of the Sahara, has been strongly influenced by Sufism. This has made it much more eclectic, flexible, and less vulnerable, if not wholly immune, to external stridency than might otherwise have been the case. Although there has been and continues to be disagreement about the precise nature of Sufi influence in Africa, the emphasis placed by Sufism historically on personal piety and exemplary behaviour, in the words of Knut Vikor, has been rather more important than ‘its external functions as a focus for political combat and jihad’.70 In other words, African Muslims have been historically less responsive to the call to arms than others of the Faith. Second, and more directly pertinent to north-east Africa, it has been suggested that Somali ‘xenophobia’ has likewise rendered Islam in that area comparatively immune to external influence. This goes some way to explaining what Iqbal Jhazbhay terms ‘the relative inter-faith détente that has existed between Christian and Islamic spheres of influence in the Horn of Africa’. Somali Islam ‘appears to be solidly located within a tradition of regional, geo-cultural, peaceful co-existence between Christianity, Islam and indigenous animistic tendencies’.\" §REF§ (Reid 2011, 59) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CZB48WKQ\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: CZB48WKQ </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": 640, "name": "so_habr_yunis", "start_year": 1300, "end_year": 1886, "long_name": "Habr Yunis", "new_name": "so_habr_yunis", "polity_tag": "POL_AFR_EAST", "general_description": "The Habr Yunis Sultanate was originally part of the Isaaq Sultanate or clan group that began roughly around the fourteenth century with the arrival of Sheikh Isaq, (the founder of the Isaaq Somali people) from the Arabian Peninsula. §REF§ (Lewis 2002, 22-23) Lewis, Ioan M. 2002. A Modern History of the Somali: Nation and State in the Horn of Africa. Athens: Ohio University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/KHB7VSJK/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/KHB7VSJK/collection</a> §REF§ By the mid-nineteenth century along with Habr Awal and Habr Jeclo, Habr Yunis broke away from the Isaaq to create its own sultanate. The Habr Yunis controlled trade around the Zeila and Berbera ports on the northwest Somali coast. §REF§ (Bridges 1986, 682-683) Bridges, Roy. 1986. ‘The Visit of Frederick Forbes to the Somali Coast in 1833.’ The International Journal of African Historical Studies. Vol. 19:4. Pp 679-691. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/G3PNH843/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/G3PNH843/collection</a> §REF§ By the late nineteenth century, Habr Yunis was absorbed into British Somaliland officially ending the sultanate. §REF§ (Albaharna et. al. 1986, 88) Albaharna, Husain M. 1986. The Legal Status of the Arabian Gulf States: A Study of Their Treaty Relations and Their International Problems. Manchester: Manchester University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/G6NP7HE4/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/G6NP7HE4/collection</a> §REF§", "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": null, "home_seshat_region": { "id": 2, "name": "East Africa", "subregions_list": "Tanzania, Burundi, Uganda, So Sudan, Somalia, Ethiopia, Eritrea", "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": 39, "year_from": null, "year_to": null, "description": "The following suggests that the government, which was prevalently staffed by Muslims, did not impose significant restrictions on the polity's largely non-Muslim population.\"From this short history it can be seen that the application of Islamic law in the Bornu Empire was minimal. [...] A third reason why Muslim scholars might not have opted for full application of Islamic law was the fear of losing their political positions, which they won only because of their literacy. Therefore they compromised with non-Muslims and developed the attitude of tolerance, which the situation forced on them. Whether they were satisfied with that situation cannot be easily determined. Nevertheless, the warm reception offered by the indigenous people to the Muslim traders on their first arrival in Nigeria prevented the Muslims from developing a militant attitude against their hosts. The Muslims saw the natives as friends and co-religionists, even though they worshipped different gods.\" §REF§(Sodiq 2017: 29-30) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6F2IFDUB\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 6F2IFDUB </b></a>§REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Governmental obligations for religious groups to apply for official recognition", "coded_value": "absent", "polity": { "id": 670, "name": "ni_bornu_emp", "start_year": 1380, "end_year": 1893, "long_name": "Kanem-Borno", "new_name": "ni_bornu_emp", "polity_tag": "POL_AFR_WEST", "general_description": null, "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": null, "home_seshat_region": { "id": 7, "name": "West Africa", "subregions_list": "From Senegal to Gabon (Tropical)", "mac_region": { "id": 2, "name": "Africa" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 250, "year_from": null, "year_to": null, "description": "", "note": null, "finalized": false, "created_date": "2024-06-10T10:34:36.703451Z", "modified_date": "2024-06-13T09:40:33.445117Z", "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": true, "drb_reviewed": false, "name": "Gov_obl_rel_grp_ofc_reco", "coded_value": "absent", "polity": { "id": 16, "name": "MxAztec", "start_year": 1427, "end_year": 1526, "long_name": "Aztec Empire", "new_name": "mx_aztec_emp", "polity_tag": "LEGACY", "general_description": "The Basin or Valley of Mexico is a highlands plateau in central Mexico roughly corresponding to modern-day Mexico City. Here, we are interested in the phase of its prehistory known as the Late Postclassic period, when the Aztecs or Mexica rose to power (c. 1427-1526 CE). The Aztec Empire was born from the \"Triple Alliance\" between the city-states (altepetl) of Tenochtitlan, Texcoco, and Tlacopan, who agreed to collaborate on campaign of territorial expansion and share the resulting tribute and tax payments. §REF§ (Smith and Sergheraert 2012: 449-451) Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/XC9E2B7Q\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/XC9E2B7Q</a>. §REF§ Within a century, the three cities came to control a significant portion of Northern Mesoamerica, the main exception being the West, which, despite some military successes on the part of the Triple Alliance early on, largely remained under the control of the Tarascans. §REF§ (Evans 2012: 125) Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/AN5IUQ7X\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/AN5IUQ7X</a>. §REF§ <br>As the empire grew, so did the power of Tenochtitlan, which became the de-facto administrative capital, whose ruler came to hold the title huey tlatoani (“high king”). Tenochtitlan's power was strongest over the empire's central provinces, where the Aztecs ruled through governors, judges, tax collectors and other officials that they appointed themselves. For the \"outer\" provinces, the Aztecs limited themselves to targeting major centres, where, again, they appointed their governors and administrative officials. Finally, the Aztecs secured their power over \"frontier\" provinces by guaranteeing military protection from external foes, in exchange for \"gifts\" of soldiers and prestige goods. §REF§ (Smith and Sergheraert 2012: 455-457) Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/XC9E2B7Q\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/XC9E2B7Q</a>. §REF§ <br>By the time of Spanish conquest in the 1520s, Tenochtitlan likely housed between 150,000 and 250,000 people, §REF§ (Carballo 2019: pers. comm. to E. Cioni and G. Nazzaro) §REF§ perhaps even 3,000. §REF§ (De Rioja 2017: 220) Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/GC3T83JD\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/GC3T83JD</a>. §REF§ ", "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": { "id": 27, "name": "Basin of Mexico", "subregion": "Mexico", "longitude": "-99.130000000000", "latitude": "19.430000000000", "capital_city": "Ciudad de Mexico", "nga_code": "MX", "fao_country": "Mexico", "world_region": "North America" }, "home_seshat_region": { "id": 23, "name": "Mexico", "subregions_list": "Mexico", "mac_region": { "id": 7, "name": "North America" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": { "id": 72, "text": "a new_comment_text" }, "private_comment": null, "citations": [], "curator": [] }, { "id": 220, "year_from": null, "year_to": null, "description": "“It is extremely difficult to ascertain the precise nature of Mexica society prior to their sudden rise to imperial power in 1428, despite numerous descriptions in the chronicles and codices. In some instances, later chronicles unconvincingly projected back in time the political and social structure of the imperial age. In other cases, codices and histories portray the early Mexica with an almost Rousseauian nostalgia, describing them as a rustic group with a totally egalitarian social and political structure. Again, the inconsistencies may be partly the result of the Mexica imperial elite’s later rewriting of history. Yet much of the contradictory nature of the evidence on the early Mexica is due to the dynamic nature of their development; Mexica political and social institutions were probably undergoing continuous change in response to their varying fortunes and their rapid cultural evolution. Specific characterizations would only apply to a particular moment in time. However, given the near-absence of relevant archaeological data, the chronology of Mexica evolution can only be assumed on a very general level. The situation is exacerbated by accounts which confuse the features of earlier and later institutions and by fifteenth- century state propagandists’ attempts to create historical precedents or allegorical justifications for the new imperial order.” §REF§ (Conrad 1984, 23) Conrad, Geoffrey. 1984. Religion and empire: the dynamics of Aztec and Inca expansionism. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BGTJ339C\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: BGTJ339C </b></a> §REF§", "note": null, "finalized": false, "created_date": null, "modified_date": "2024-06-13T10:00:46.780469Z", "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": true, "drb_reviewed": false, "name": "Governmental obligations for religious groups to apply for official recognition", "coded_value": "absent", "polity": { "id": 15, "name": "MxPostM", "start_year": 1200, "end_year": 1426, "long_name": "Middle Postclassic Basin of Mexico", "new_name": "mx_basin_of_mexico_10", "polity_tag": "LEGACY", "general_description": "The Basin or Valley of Mexico is a highlands plateau in central Mexico roughly corresponding to modern-day Mexico City. Here, we are interested in the phase of its prehistory known as the Middle Postclassic (c. 1200-1426 CE). By this time, Tula no longer held sway over the region, and had been replaced by several city-states (altepetl). Documents written much later record the dynastic histories and conflicts between these city-states; toward the very end of this period, they came to form growing confederations, paving the way for the Aztec empire. §REF§ (Evans 2012: 123-124) Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/AN5IUQ7X\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/AN5IUQ7X</a>. §REF§ Major centres such as Azcapotzalco, Texcoco, or Cholula likely had between 20,000 and 30,000 inhabitants. §REF§ (Carballo 2019: pers. comm. to E. Cioni and G. Nazzaro) §REF§ Each altepetl was ruled by a king (tlatoani) and a council of nobles. §REF§ (Smith and Sergheraert 2012: 449) Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/XC9E2B7Q\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/XC9E2B7Q</a>. §REF§ ", "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": { "id": 27, "name": "Basin of Mexico", "subregion": "Mexico", "longitude": "-99.130000000000", "latitude": "19.430000000000", "capital_city": "Ciudad de Mexico", "nga_code": "MX", "fao_country": "Mexico", "world_region": "North America" }, "home_seshat_region": { "id": 23, "name": "Mexico", "subregions_list": "Mexico", "mac_region": { "id": 7, "name": "North America" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": { "id": 84, "text": "a new_comment_text" }, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 22, "year_from": null, "year_to": null, "description": "“Many scholars have felt impelled to emphasise the toleration of different sects and denominations evinced by Indian rulers. [...] It seems fairly clear that, traditionally in India, people readily transferred or distributed their allegiance between different sects, seeing no logical inconsistency in approaching different gods for different purposes, and that this apparently syncretic style of religious behaviour encouraged a relaxed attitude to what others did as well; evidently, too, rulers generally extended their acceptance of this practice. [...] Much of the evidence, then, suggests that all the diverse religious sects were freely tolerated by a prevailing world view that was ready to acknowledge a certain common validity. Yet it is unlikely that such a view could rise to the status of cultural orthodoxy without friction. Although references to religious wars and persecutions are conspicuously absent from the historical record of ancient India, this does not rule out lesser types of conflict, and some scholars believe that there is indeed evidence of localised disagreement and resentment. [...] For example, the Arthaśāstra gratuitously advises the agents of a king to help themselves, on behalf of the ruler, to the property of groups on the fringes of society who might not have powerful friends. Moreover, there are hints in scattered sources that the followers of orthodox Brahman teachers at times ganged up against Buddhist or Jain establishments that had lost their former patronage. [...] Still, hard evidence of religious persecution in these ancient times is scattered and fragmentary. In the absence of more solid evidence, the view has gained ground that pre-modern India had a cultural unity that precluded communal conflict, but we think that this picture is not sufficiently nuanced. Doniger’s perception that there was widespread persecution of non-Brahmans during the first millennium may fairly represent the situation that arose at certain times, but we cannot be at all sure how widespread the phenomenon was, or at what times it was most marked.//\"Still, we should note that, simply as a matter of practical politics, there was at least one factor that would certainly have acted to limit the ferocity of any sectarian persecutions – the absence of a clear and powerful advantage at all times for kings in identifying themselves with the Brahman interest. No clear dividing line existed, in fact, between ruling families that were of ‘genuine’ ‘Aryan’ descent, and the rest; the ruling elite presided over heterogeneous populations within which Brahmanism, as an agent of Sanskritisation and as a common cultural denominator, was slowly feeling its way towards a new role, directed towards shaping an inclusive syncretism. Thus, the Brahmanical revival could not afford to go too far. Especially, it had to be very wary of attacking the prudent preference of kings for policies that had the capacity to attract wide support among the multiple disparate groups that constituted the citizenry. The Brahmans had to make do with whatever qualified honour they could find within the frame of an eclectic culture. Such structural constraints are likely to have kept them from striking at their enemies too wantonly.”§REF§(Copland, Mabbett, Roy, Brittlebank and Bowles 2012: 74-77) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ATSZ6QBU\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: ATSZ6QBU </b></a>§REF§", "note": null, "finalized": false, "created_date": null, "modified_date": "2024-06-11T15:18:44.294993Z", "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": false, "name": "Governmental obligations for religious groups to apply for official recognition", "coded_value": "absent", "polity": { "id": 418, "name": "in_gurjara_pratihara_dyn", "start_year": 730, "end_year": 1030, "long_name": "Gurjar-Pratihara Dynasty", "new_name": "in_gurjara_pratihara_dyn", "polity_tag": "LEGACY", "general_description": "The polity of Gurjar ran from c. 730 to 1030 CE with its territory spanning approximately 1 million square kilometres; roughly corresponding to a slightly smaller area than the states of Gujarat, Rajasthan, Madhya Pradesh, Uttar Pradesh and Bihar combined. §REF§ (Keay 2000: 198) Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/HSHAKZ3X\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/HSHAKZ3X</a>. §REF§ <br>There has been no information could be found in the sources consulted regarding the polity's overall population, but the imperial capital of Kanauj is thought to have had a population of 80,000 people at its peak in 810 - 950 CE.", "shapefile_name": null, "private_comment": "JR: Changed start year from 810 to 730 CE -- now matches the date range for ruler transitions.", "created_date": null, "modified_date": "2024-06-11T12:26:04.458158Z", "home_nga": { "id": 14, "name": "Middle Ganga", "subregion": "Indo-Gangetic Plain", "longitude": "82.700000000000", "latitude": "25.750000000000", "capital_city": "Jaunpur", "nga_code": "UTPR", "fao_country": "India", "world_region": "South Asia" }, "home_seshat_region": { "id": 40, "name": "Southern South Asia", "subregions_list": "Southern India and Sri Lanka", "mac_region": { "id": 9, "name": "South Asia" } }, "private_comment_n": { "id": 57, "text": "a new_private_comment_text new approach for polity" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 55, "year_from": null, "year_to": null, "description": "This variable is difficult to code with confidence due to the paucity of the data available, but the following quotes suggest that, in this region in the precolonial era, there was a certain cultural flexibility in matters of identity and a general similarity of belief, which in turn suggests broadly tolerant attitudes. \"Precolonial Africa was characterized by a large degree of pluralism and flexibility in terms of articulation of belonging. In line with this, the precolonial Kalanga also consisted of more fluid units that assimilated outsiders into the community as long as they accepted their customs, and the sense of obligation and solidarity went beyond that of the nuclear family.\"§REF§(Dube 2020) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/3FHTN4Q3\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 3FHTN4Q3 </b></a>§REF§ \"[T]here existed a large region of broadly similar languages, beliefs and institutions, larger than present-day Zimbabwe and stretching into areas now defined as South Africa, Zambia and Mozambique. Within that zone, there was a constant movement of people, goods, ideas, and a multitude of different self-identifications.\"§REF§(Raftopoulos and Mlambo 2008: 2) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/U8C75XJD\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: U8C75XJD </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": 624, "name": "zi_great_zimbabwe", "start_year": 1270, "end_year": 1550, "long_name": "Great Zimbabwe", "new_name": "zi_great_zimbabwe", "polity_tag": "POL_AFR_SA", "general_description": null, "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": null, "home_seshat_region": { "id": 6, "name": "Southern Africa", "subregions_list": "Namibia, Zambia, Malawi, Mozambique and south", "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": 161, "year_from": null, "year_to": null, "description": "\"Within the literature of this period, strife with Jews was not a common topic. Thus, conflict between Christians and Beta Israel or any other group which might have been identified as Jews does not appear to have been a central concern at the time.\" .\"§REF§(Dege-Müller 2018: 276-277) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8J6P8FCQ\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 8J6P8FCQ </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": 227, "name": "EtZagwe", "start_year": 1137, "end_year": 1269, "long_name": "Zagwe", "new_name": "et_zagwe", "polity_tag": "LEGACY", "general_description": null, "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": null, "home_seshat_region": { "id": 2, "name": "East Africa", "subregions_list": "Tanzania, Burundi, Uganda, So Sudan, Somalia, Ethiopia, Eritrea", "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": 40, "year_from": null, "year_to": null, "description": "‘‘‘ The literature consulted arguably implies the absence of significant religious communities outside of the Cwezi-kubandwa religious complex, which in turn suggests the absence of governmental restrictions of any kind on religious groups. “The Cwezi-kubandwa religious complex covered most of Great Lakes Africa by the nineteenth century, being found in modern-day Burundi, Rwanda, Uganda, north-west Tanzania and eastern Congo, a region united by closely related Bantu languages as well as traditions of kingship and other cultural similarities.”§REF§(Doyle 2007: 559) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9EXDF5UP\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 9EXDF5UP </b></a>§REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Governmental obligations for religious groups to apply for official recognition", "coded_value": "absent", "polity": { "id": 687, "name": "Early Niynginya", "start_year": 1650, "end_year": 1897, "long_name": "Kingdom of Nyinginya", "new_name": "Early Niynginya", "polity_tag": "POL_AFR_EAST", "general_description": "", "shapefile_name": null, "private_comment": "", "created_date": null, "modified_date": "2024-06-13T09:26:46.862473Z", "home_nga": null, "home_seshat_region": { "id": 2, "name": "East Africa", "subregions_list": "Tanzania, Burundi, Uganda, So Sudan, Somalia, Ethiopia, Eritrea", "mac_region": { "id": 2, "name": "Africa" } }, "private_comment_n": { "id": 46, "text": "a new_private_comment_text new approach for polity" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 69, "year_from": null, "year_to": null, "description": "‘‘‘ \"Many enclaves of Muslim traders and scholars, dispersed throughout the region, enjoyed substantial autonomy in relation to the kings.\" §REF§(Robinson 1973: 189) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CMRM3RTG\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: CMRM3RTG </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": 681, "name": "se_great_fulo_emp", "start_year": 1490, "end_year": 1776, "long_name": "Denyanke Kingdom", "new_name": "se_great_fulo_emp", "polity_tag": "POL_AFR_WEST", "general_description": "The Empire of Great Fulo was established in 1490 CE by the Fula leader Tengella as he rebelled against the Songhay Empire. Tengella was killed in battle by the Songhay and was succeeded by his son Koli Tengella. Koli Tengella along with his troops invaded the Fuuta Tooro region in northern Senegal and established the empire there. Through Koli Tengella all the other Fulo kings were descended, and thus from Koli Tengella’s legacy the Denianke or Denyanke Dynasty was formed. §REF§ (Ba Konare 2021, 32) Ba Konare, Dougoukolo Alpha Oumar. 2021. National Narratives of Mali: Fula Communities in Times of Crisis. Minneapolis: Lexington Books. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/F4IZCXAQ/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/F4IZCXAQ/collection</a> §REF§ The Empire of the Great Fulo was important in the trans-Sahara trade and also the slave trade with Europeans. §REF§ (Fage 2008, 508) Fage, J.D. 2008. ‘Upper and Lower Guinea.’ In The Cambridge History of Africa c. 1050 – c.1600. Edited by Roland Oliver. Vol. 3. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/9V3CTHZ9/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/9V3CTHZ9/collection</a> §REF§ In 1776 CE, the Empire of the Great Fulo and the Danianke Dynasty ended and was taken over by the Imamate of Fuuta Tooro. §REF§ (Klein 1972, 429) Klein, Martin A. 1972. ‘Social and Economic Factors in the Muslim Revolution in Senegambia.’ The Journal of Africa History. Vol. 13:3. Pp 419-441. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/ZJRN8UJ8/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/ZJRN8UJ8/collection</a> §REF§", "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": 85, "year_from": null, "year_to": null, "description": "The following quote suggests that significant tensions between the secular government and Muslim minority only began to emerge in the 19th century, and even then the quote implies that it was more a question of the Muslim minority rebelling against the faults they perceived in the majority's religious practices (including rulers), rather than against restrictions the government imposed on their own. NB, also, that it is not clear to what extent what is described is specific to the Jolof Kingdom, and how much of it could be applied to other Wolof polities, such as the Baol Kingdom. Overall, however, the similarities seem sufficient between these polities that the following information likely does largely apply to the Baol Kingdom as well. \"Despite this dichotomy, clerics and rulers were in general mutually tolerant; marabouts accomodated themselves to religious laxity and in return were protected as good subjects by the rulers: 'The country of the Bourb-Joloffs contains more Pagans than Mahometans. The latter are held there in high consideration in consequence of the mildness and toleration which they affect.' Most marabouts lived in their own villages with their followers. [...] Mutual tolerance and harmony did not always reign between rulers and clerics, for there were periodic jihads (Islamic religious wars) in Senegambia from at least the seventeenth century, and some of these affected Jolof. [...] During this period tensions grew in all the Wolof states as marabouts became increasingly dissatisfied with their traditional positions in society. These tensions were greatest in Kajoor, where one region, Njambur, was marabout-controlled, and twice in the nineteenth century these marabouts rebelled against their dameel in unsuccessful attempts to create an Islamic state. Real religious change in Jolof did not begin until Ma Ba led his successful jihad in Rip and Saalum in the 1860s.\" §REF§(Charles 1977: 19-22) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/NRGZDV3Z\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: NRGZDV3Z </b></a>§REF§ The following quote suggests that it was more important for the govenment that the Sereer minnority accept the monarchy than Islam. \"Wolof kings adopted different strategies towards Sereer populations living within their domains. If they refused to recognize monarchy, they could in the name of Islam be attacked and raided for slaves and cattle with impunity. On the other hand Wolof kings were willing to negotiate agreements with Sereer populations in which each side gained concrete advantages. A member of the royal family ruled Mbayar province in Bawol, which was administered by a royal slave (Farba). Within the province Wolof officials (sax-sax) collected tribute and drafted animals and young men to fertilize and cultivate fields for their Wolof overlords. In exchange, the Sereer were allowed to practice their religion and the Wolof king was required to appear before Sereer diviners at the beginning of his reign.\" §REF§(Searing 2002: 413-414) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EX4PA7NU\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: EX4PA7NU </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": 676, "name": "se_baol_k", "start_year": 1550, "end_year": 1890, "long_name": "Kingdom of Baol", "new_name": "se_baol_k", "polity_tag": "POL_AFR_WEST", "general_description": "The Kingdom of Baol became an independent kingdom after the breakup of the Jolof Empire in the mid-sixteenth century. Baol established its capital in Lambaye. §REF§ (Bigon and Ross 2020, 42) Bigon, Liora and Ross, Eric. 2020. Grid Planning in the Urban Design Practices of Senegal. London: Springer. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/MM67I638/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/MM67I638/collection</a> §REF§<br> Some scholars such as Fiona McLaughlin have classified the Kingdom of Baol as a Wolof kingdom while Liora Bigon and Eric Ross and Ibrahima Thiaw have grouped the Baol along with its Sereer neighbours. Nevertheless, the Kingdom of Baol had longstanding unions with the Wolof kingdom of Cayor throughout its duration and their leader was known as the damel-teen signifying the merging of both kingdoms. The Kingdom of Baol like its coastal neighbours participated in trade relations with various European partners, particularly the French. §REF§ (Ogot 1999, 138) Ogot, B. A. 1999. ‘Senegambia from the Sixteenth to the Eighteenth Century: Evolution of Wolof, Sereer and Tukuloor.’ In General History of Africa V. from the Sixteenth to the Eighteenth Century. Berkeley: University of California Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/862PZTJ6/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/862PZTJ6/collection</a> §REF§ In 1890 CE the Kingdom of Baol became a protectorate of the French Empire. §REF§ (Glover 2009, 74) Glover, John. 2019. ‘Murid Modernity: Historical Perceptions of Islamic Reform, Sufism, and Colonization.’ In New Perspectives on Islam in Senegal: Conversion, Migration, Wealth, Power, and Femininity. Edited by Mamadou Diouf and Mara Leichtman. London: Palgrave Macmillan. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/ET3G9CJD/collection\">https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/ET3G9CJD/collection</a> §REF§", "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": [] } ] }