A viewset for viewing and editing Governmental Obligations for Religious Groups to Apply for Official Recognitions.

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            "id": 87,
            "year_from": 1780,
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            "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§",
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            "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,
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                    "id": 7,
                    "name": "West Africa",
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        {
            "id": 58,
            "year_from": 1790,
            "year_to": 1820,
            "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§",
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                "id": 658,
                "name": "ni_kwararafa",
                "start_year": 596,
                "end_year": 1820,
                "long_name": "Kwararafa",
                "new_name": "ni_kwararafa",
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            "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,
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            "tag": "IFR",
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            "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§",
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        {
            "id": 55,
            "year_from": null,
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            "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,
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            "name": "Governmental obligations for religious groups to apply for official recognition",
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                "name": "zi_great_zimbabwe",
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                "end_year": 1550,
                "long_name": "Great Zimbabwe",
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                "general_description": null,
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                "private_comment": null,
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            "id": 84,
            "year_from": null,
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            "description": "No information found in the sources consulted.",
            "note": null,
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            "name": "Governmental obligations for religious groups to apply for official recognition",
            "coded_value": "unknown",
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                "id": 717,
                "name": "tz_early_tana_2",
                "start_year": 750,
                "end_year": 1099,
                "long_name": "Early Tana 2",
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                "polity_tag": "OTHER_TAG",
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                    "name": "East Africa",
                    "subregions_list": "Tanzania, Burundi, Uganda, So Sudan, Somalia, Ethiopia, Eritrea",
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                        "name": "Africa"
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        {
            "id": 22,
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            "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,
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            "created_date": null,
            "modified_date": "2024-06-11T15:18:44.294993Z",
            "tag": "IFR",
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            "is_uncertain": false,
            "expert_reviewed": false,
            "drb_reviewed": false,
            "name": "Governmental obligations for religious groups to apply for official recognition",
            "coded_value": "absent",
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                "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",
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                    "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"
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                    "id": 40,
                    "name": "Southern South Asia",
                    "subregions_list": "Southern India and Sri Lanka",
                    "mac_region": {
                        "id": 9,
                        "name": "South Asia"
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                "private_comment_n": {
                    "id": 57,
                    "text": "a new_private_comment_text new approach for polity"
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                "id": 1,
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            "id": 39,
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            "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§",
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        },
        {
            "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,
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            "created_date": null,
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            "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,
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                "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"
                    }
                },
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                    "id": 1,
                    "text": "NO_PRIVATE_COMMENTS"
                }
            },
            "comment": null,
            "private_comment": {
                "id": 1,
                "text": "NO_PRIVATE_COMMENTS"
            },
            "citations": [],
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        },
        {
            "id": 119,
            "year_from": null,
            "year_to": null,
            "description": "‘‘‘Sources emphasise an attitude of religious tolerance/accommodation as a deliberate governing policy for Lysimachus, building on an approach already in place across the Macedonian Empire and the Persian Empire.  However, detailed records or analysis of how this was implemented or received are limited in the sources consulted.“In the wake of Alexander the Great, Asia Minor underwent an unprecedented wave of urbanism as the Greek city, or polis, became the common denominator in a globalizing world. […] Several of these [pre-existing local cult] gods were adopted as protective deities that stood symbol for the rising city. In return, their sanctuaries were monumentalized and made the venues of great civic festivals – a symbiosis clearly took place between both entities as they merged into one. […] They were used to forge the identity of the developing polis, accommodating local communities while redirecting the new civic focus. Gods that were local or regional began to appear on civic coinage, received grand festivals and processions, and their once rustic shrines took on the shape of urban space. As the rising polis took its identity from these gods, so the gaze of the gods was shifted towards the new community, and their sanctuaries reorganized to meet its aspirations.” §REF§ (Williamson, 2021, 2) Williamson, C. G. (2021). Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor. Brill. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/G337ZI6A\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: G337ZI6A </b></a> §REF§ “During the Hellenistic period, Hellenes began to equate the gods of foreign lands with their own native deities in a process often referred to by scholars as interpretatio or “translation”.  A Hellene could, without any apparent theological dilemma, worship any foreign god that most closely resembled his own native deity. […] In the past these equations were seen as evidence of the impact of Hellenism in foreign lands.  However, recent scholars have pointed out that these equations are found only in Greek sources, not Near Eastern ones, making them unlikely representations of Hellenization.  Of course, this does not mean that they do not represent an effort to spread Hellenic culture, only that they do not represent the successful result of such an effort.  Others have seen these translations as evidence for “syncretism” or “hybridity”, that is, the fusion of Aegean and Near Eastern religions.  However, neither “syncretism” or “hybridity” offers a particularly useful model for understanding the process of interpretatio, and not just because of their tainted colonial histories.  Neither model helps us to ascertain the processes that underlie these equations, and so neither is able to provide anything but a characterization of a phenomenon.” §REF§(Noegel, 2007,32 ) Noegel, S.B. 2007: Greek Religion and the Ancient Near East. In: D. Ogden (ed.): A Companion to Greek Religion. Malden MA, 21–37. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WGAEUJT7\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: WGAEUJT7 </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": 169,
                "name": "TrLysim",
                "start_year": -323,
                "end_year": -281,
                "long_name": "Lysimachus Kingdom",
                "new_name": "tr_lysimachus_k",
                "polity_tag": "LEGACY",
                "general_description": "The Thracian kingdom under Lysimachus constituted only a short period in the history of the area. The Odrysian Kingdom was present in Thrace before it was conquered by Philip II, then ruled by Alexander the Great until his death in 323 BCE. Lysimachus, one of Alexander’s Successors, took over governorship of the area and eventually declared himself king in 306 BCE. Lysimachus ruled with an expansionist policy, and extended the kingdom to its furthest reaches by around 300 BCE. §REF§ (Dimitrov 2011, 13) K Dimitrov. 2011. Economic, Social and Political Structures on the Territory of the Odrysian Kingdom in Thrace (5th - first half of the 3rd century BC). ORPHEUS. Journal of IndoEuropean and Thracian Studies. 18, p. 4-24. §REF§  His reign was however, very short lived. He was defeated at the Battle of Corupedium by Seleucus (ruler of the Seleucid Empire) in 281 BCE and his territories became part of the Seleucid Empire.<br>The evidence of Lysimachus’ reign is very limited and, “There is almost no direct information as to Lysimachus’ administration, nor do we know the site of his headquarters before Lysimacheia’s walls rose in 309 BCE.”  §REF§ (Lund 1992, 21) H S Lund. 1992. Lysimachus: A study in early Hellenistic kingship. Routledge: London and New York. §REF§  There is however a certain amount of continuity with the Odrysian Kingdom before the Macedonain conquest which may provide some proxy information on Thrace under Lysimachus. In addition, there is some evidence that Thracian rulers continued to rule under or with Lysimachus, although the exact nature of their relationship is not clear. The earlier reigns of Philip II and Alexander, and the subsequent reign of Seleucus, have not been coded on this page as those polities have separate pages. It was only under Lysimachus that the area was ruled relatively independently, and only during this time that the boundaries were extended to include the Konya Plain.",
                "shapefile_name": null,
                "private_comment": null,
                "created_date": null,
                "modified_date": null,
                "home_nga": {
                    "id": 11,
                    "name": "Konya Plain",
                    "subregion": "Anatolia-Caucasus",
                    "longitude": "32.521164000000",
                    "latitude": "37.877845000000",
                    "capital_city": "Konya",
                    "nga_code": "TR",
                    "fao_country": "Turkey",
                    "world_region": "Southwest Asia"
                },
                "home_seshat_region": {
                    "id": 43,
                    "name": "Anatolia-Caucasus",
                    "subregions_list": "Turkey, Armenia, Georgia, Azerbaijan",
                    "mac_region": {
                        "id": 11,
                        "name": "Southwest Asia"
                    }
                },
                "private_comment_n": {
                    "id": 1,
                    "text": "NO_PRIVATE_COMMENTS"
                }
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            "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§",
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                "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": []
        }
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}