Sync Rel Pra Ind Beli List
A viewset for viewing and editing Syncretism of Religious Practices at the Level of Individual Believers.
GET /api/rt/syncretism-of-religious-practices-at-the-level-of-individual-believers/
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The extreme politicization of religious identity in South Arabia may well have made itself felt by a hardening of distinctions in Aksum as well. The hitherto vague differentiation between Judaized groups and the growing number of Old Testament oriented Christians may have become far sharper. Even if they were not subject to overt persecution (and it must be remembered that in the early seventh century Ethiopia enjoyed a reputation for religious tolerance), the position of the former could not have been an easy one.\" §REF§(Kaplan 1992: 35-39) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PT9MJQBE\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: PT9MJQBE </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": "Syncretism of religious practices at the level of individual believers", "coded_value": "present", "polity": { "id": 210, "name": "EtAksm2", "start_year": 350, "end_year": 599, "long_name": "Axum II", "new_name": "et_aksum_emp_2", "polity_tag": "LEGACY", "general_description": "", "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": "2023-10-31T10:42:19.731432Z", "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": 141, "year_from": 501, "year_to": 599, "description": "\"Fourth-century Aksum appears to have provided fertile ground for a variety of religious identities, none of which necessarily conformed to idealized notions of \"normative\" Judaism or Christianity. Syncretism was probably the rule rather than the exception, and it is probably best to view the different faiths as closely related rather than clearly defined units. The elements held in common may well have outweighed those that differentiated between the various groups. [...] On the basis of the information presented above, it is difficult to escape the conclusion that the first quarter of the sixth century must have been an especially trying time for the most Judaized groups in the Aksumite kingdom. The extreme politicization of religious identity in South Arabia may well have made itself felt by a hardening of distinctions in Aksum as well. The hitherto vague differentiation between Judaized groups and the growing number of Old Testament oriented Christians may have become far sharper. Even if they were not subject to overt persecution (and it must be remembered that in the early seventh century Ethiopia enjoyed a reputation for religious tolerance), the position of the former could not have been an easy one.\" §REF§(Kaplan 1992: 35-39) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PT9MJQBE\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: PT9MJQBE </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": "Syncretism of religious practices at the level of individual believers", "coded_value": "absent", "polity": { "id": 210, "name": "EtAksm2", "start_year": 350, "end_year": 599, "long_name": "Axum II", "new_name": "et_aksum_emp_2", "polity_tag": "LEGACY", "general_description": "", "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": "2023-10-31T10:42:19.731432Z", "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": 53, "year_from": 1043, "year_to": 1859, "description": "NB This quote only refers to syncretism after the arrival of Christianity. “In view of the fact that in less than two hundred years of Christian missionary effort, most followers of the Igbo Traditional religion have become Christians, but that nevertheless this traditional religion still retains quite a number of believers, considering particularly that the social and religious context in which most Igbo Christians live in heavily influenced by elements of Igbo Traditional Religion.” §REF§ (Arinze 2014, 10) Arinze, Francis Cardinal. 2014. ‘Christianity Meets Igbo Traditional Religion.’ In Interface Between Igbo Theology and Christianity. Edited by Akuma-Kalu Njoku and Elochukwu Uzukwu. Newcastle: Cambridge Scholars Publishing. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/SDKTH88F\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: SDKTH88F </b></a> §REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Syncretism of religious practices at the level of individual believers", "coded_value": "unknown", "polity": { "id": 668, "name": "ni_nri_k", "start_year": 1043, "end_year": 1911, "long_name": "Ọ̀ràézè Ǹrì", "new_name": "ni_nri_k", "polity_tag": "POL_AFR_WEST", "general_description": null, "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": null, "home_seshat_region": { "id": 7, "name": "West Africa", "subregions_list": "From Senegal to Gabon (Tropical)", "mac_region": { "id": 2, "name": "Africa" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 70, "year_from": 1140, "year_to": 1400, "description": "“[The] initial attempts to introduce Christianity to Benin failed. Between the periods of 16th to 19th centuries only little success was registered. Ryder maintains that the Benin rulers and peoples were not prepared to flirt at all with Christian missionaries (Ryder, 1961).” §REF§ (Aremu and Ediagbonya 2018: 85-86) Johnson Olaosebikan Aremu; Michael Ediagbonya(2018). “Trade and Religion in British-Benin Relations, 1553-1897”, Global Journal of Social Sciences Studies, 4(2), pp.78-90. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BZ3FI3NU\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: BZ3FI3NU </b></a> §REF§", "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": "Syncretism of religious practices at the level of individual believers", "coded_value": "unknown", "polity": { "id": 672, "name": "ni_benin_emp", "start_year": 1140, "end_year": 1897, "long_name": "Benin Empire", "new_name": "ni_benin_emp", "polity_tag": "POL_AFR_WEST", "general_description": null, "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": null, "home_seshat_region": { "id": 7, "name": "West Africa", "subregions_list": "From Senegal to Gabon (Tropical)", "mac_region": { "id": 2, "name": "Africa" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 71, "year_from": 1401, "year_to": 1897, "description": "“[The] initial attempts to introduce Christianity to Benin failed. Between the periods of 16th to 19th centuries only little success was registered. Ryder maintains that the Benin rulers and peoples were not prepared to flirt at all with Christian missionaries (Ryder, 1961).” §REF§ (Aremu and Ediagbonya 2018: 85-86) Johnson Olaosebikan Aremu; Michael Ediagbonya(2018). “Trade and Religion in British-Benin Relations, 1553-1897”, Global Journal of Social Sciences Studies, 4(2), pp.78-90. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BZ3FI3NU\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: BZ3FI3NU </b></a> §REF§", "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": "Syncretism of religious practices at the level of individual believers", "coded_value": "absent", "polity": { "id": 672, "name": "ni_benin_emp", "start_year": 1140, "end_year": 1897, "long_name": "Benin Empire", "new_name": "ni_benin_emp", "polity_tag": "POL_AFR_WEST", "general_description": null, "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": null, "home_seshat_region": { "id": 7, "name": "West Africa", "subregions_list": "From Senegal to Gabon (Tropical)", "mac_region": { "id": 2, "name": "Africa" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 81, "year_from": 1500, "year_to": 1799, "description": "“[T]he rulers (especially the Attah of Igala and the Aku of Wukari) who were, in the main, religious leaders. No doubt, these two powerful and contending rulers utilized the services of Muslims during warfare and in preparing charms for their personal well-being. In return, these rulers cheerfully participated in some Muslim festivals and Islamic rites though they remained non-Muslims.” §REF§ (Abdulkadir 2011: 6) Mohammed Sanni Abdulkadir, 2011. “ISLAM IN THE NON-MUSLIM AREAS OF NORTHERN NIGERIA, c.1600-1960”, Ilorin Journal of Religious Studies, (IJOURELS) Vol.1 No.1, 2011, Pp.1-20. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BZHQCJFG\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: BZHQCJFG </b></a> §REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Syncretism of religious practices at the level of individual believers", "coded_value": "unknown", "polity": { "id": 667, "name": "ni_igala_k", "start_year": 1600, "end_year": 1900, "long_name": "Igala", "new_name": "ni_igala_k", "polity_tag": "POL_AFR_WEST", "general_description": null, "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": null, "home_seshat_region": { "id": 7, "name": "West Africa", "subregions_list": "From Senegal to Gabon (Tropical)", "mac_region": { "id": 2, "name": "Africa" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 111, "year_from": 1566, "year_to": 1640, "description": "\"During the \"Beaver Wars\" of the 1640s through the 1660s, disease ravaged families bolstered the Five Nations through the wholesale adoption of war captives. Many adoptees had encountered missionaries before and had developed strong opinions - pro or con - that, to the extent their perilous position allowed, they readily shared with their hosts. [...] Throughout Iroquoia, clusters of Christian captives retained their faith and, despite the disapproval of adoptive relatives, met regularly for prayers. [...] In 1679 Father Vincent Bigot claimed that the missionaries had 'baptized more than 4 thousand iroquois, of whom a goodly part are in possession of eternal happiness.' [...] In all, perhaps 20 percent of the Iroquois population of approximately 8,600 may have become sincere Christians. [...] Disputes came to a head when Christians boycotted or disrupted the village and confederacy rituals that bound together Iroquois of different clans and nations. [...] [O]n the advice of their priests, Christian headmen refused to perform their expected ceremonial roles. In early 1670, as the Onondaga council planned the Midwinter Festival, Garakontie announced that his Christian beliefs forbade him to participate. A few years later he denounced traditional curing ceremonies and eat-all feasts. [...] When Christians divorced themselves from ceremonies that had previously ratified their bonds to fellow villagers, they began to define themselves as a distinct people. Non-Christians treated them accordingly. During the 1670s some converts were stripped of their chiefly titles; others became targets of verbal abuse, attacks by stone-throwing boys, and physical assaults. Such violence-which went beyond ordinary sanctions of ridicule and ostracism of deviants-did not stamp out the new faith. Indeed, the early 1670s saw a steady growth in the number of native Iroquois baptisms and in the size of Christian factions. Perhaps, then, the violence should be seen not only as an effort by traditionalists to force deviants back into line but also as evidence of the formation of divergent communities within single villages. Christians were no longer the traditionalists' kinsmen. They were, in some respects, their enemies. [...] Throughout the Five Nations during the late 1670s, missionaries reportedly were 'struck, pursued in the streets, driven from the cabins, and threatened with cruel massacre, in order that war may be brought on by their death.' First to expel a priest were Cayuga traditionalists led by the headman Ourehouare, who drove Carheil from their country in 1682.\"§REF§(Richter 1985: 2-12) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/HPVINEVK\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: HPVINEVK </b></a>§REF§\" \"Those [converts] who remained in the Iroquois homelands, particularly Mohawks, shied away from ties with the Jesuits, but some became interested in the power that could come through Protestant ministers. The initial connections came in the 1680s through Dutch Reformed ministers in Albany and Schenectady, supplanted after 1710 by Church of England missionaries sent by the London Society for the Propagation of the Gospel (SPG) to Fort Hunter, alongside the Mohawk village of Tiononderoge. Some of those Mohawks adopted and maintained rituals involving praying and singing psalms, and they occasion ally sought Anglican ministers to baptize their children while participating in traditional feasts and other tribal rituals; in the early 1740s the SPG hired three Mohawk headmen as schoolmasters and one as a catechist.\"§REF§(Mandell 2013: 213-214) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CVZTC27K\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: CVZTC27K </b></a>§REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Syncretism of religious practices at the level of individual believers", "coded_value": "absent", "polity": { "id": 101, "name": "UsIroqE", "start_year": 1566, "end_year": 1713, "long_name": "Haudenosaunee Confederacy - Early", "new_name": "us_haudenosaunee_1", "polity_tag": "LEGACY", "general_description": "The Finger Lakes region of the modern-day state of New York was once part of Iroquois territory. On the eve of European contact, this territory stretched from Lake Champlain and Lake George west to the Genesee River and Lake Ontario and from the St. Lawrence River south to the Susquehanna River. Originally, the League of the Iroquois was a confederacy of five Native American tribes (the Mohawk, Oneida, Onondaga, Cayuga, and Seneca), joined by a sixth tribe, the Tuscarora, in 1722, following its northward migration from the Roanoke River. This confederacy was created between 1400 and 1600 CE. In the 17th and 18th centuries, the confederacy was overall able to exploit the establishment of the European fur trade to its advantage, playing French and English interests off against one another, and gaining a major role in economic and political affairs. As a result of this, the Iroquois - particularly the Seneca - also frequently clashed with other Native tribes, such as the Huron, Petun, Neutral and Susquehannock. Eventually, the Iroquois also came into conflict with the Europeans, first with the French, then with the American revolutionaries. Starting in the 19th century, the Iroquois tribes settled on reservations in western New York state, southern Quebec and southern Ontario. §REF§ (Reid 1996) Reid, Gerald. 1996. “Culture Summary: Iroquois.” eHRAF World Cultures. <a class=\"external free\" href=\"http://ehrafworldcultures.yale.edu/document?id=nm09-000\" rel=\"nofollow\">http://ehrafworldcultures.yale.edu/document?id=nm09-000</a>. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/ZHZI7ZTE\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/ZHZI7ZTE</a>. §REF§ <br><i>Population and political organization</i><br>The central Iroquois League Council dealt with common affairs, while tribal chiefs and councils (as well as the female elders of their respective lineages and more recently created non-hereditary positions) occupied an intermediary position. The council included 50 men and women representing the five original tribes and had legislative, executive and judiciary powers, but it only deliberated on matters relating to foreign affairs (for example, peace and war) as well as matters of common interest to all five tribes. §REF§ (Reid 1996) Reid, Gerald. 1996. “Culture Summary: Iroquois.” eHRAF World Cultures. <a class=\"external free\" href=\"http://ehrafworldcultures.yale.edu/document?id=nm09-000\" rel=\"nofollow\">http://ehrafworldcultures.yale.edu/document?id=nm09-000</a>. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/ZHZI7ZTE\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/ZHZI7ZTE</a>. §REF§ <br>According to Gerald Reid, there were around 5,500 Iroquois at the beginning of the 17th century. §REF§ (Reid 1996) Reid, Gerald. 1996. “Culture Summary: Iroquois.” eHRAF World Cultures. <a class=\"external free\" href=\"http://ehrafworldcultures.yale.edu/document?id=nm09-000\" rel=\"nofollow\">http://ehrafworldcultures.yale.edu/document?id=nm09-000</a>. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/ZHZI7ZTE\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/ZHZI7ZTE</a>. §REF§ ", "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": { "id": 29, "name": "Finger Lakes", "subregion": "East Coast", "longitude": "-77.021375000000", "latitude": "42.704980000000", "capital_city": "Seneca Falls", "nga_code": "USNY", "fao_country": "United States", "world_region": "North America" }, "home_seshat_region": { "id": 22, "name": "East Coast", "subregions_list": "East Coast of US", "mac_region": { "id": 7, "name": "North America" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 112, "year_from": 1641, "year_to": 1713, "description": "\"During the \"Beaver Wars\" of the 1640s through the 1660s, disease ravaged families bolstered the Five Nations through the wholesale adoption of war captives. Many adoptees had encountered missionaries before and had developed strong opinions - pro or con - that, to the extent their perilous position allowed, they readily shared with their hosts. [...] Throughout Iroquoia, clusters of Christian captives retained their faith and, despite the disapproval of adoptive relatives, met regularly for prayers. [...] In 1679 Father Vincent Bigot claimed that the missionaries had 'baptized more than 4 thousand iroquois, of whom a goodly part are in possession of eternal happiness.' [...] In all, perhaps 20 percent of the Iroquois population of approximately 8,600 may have become sincere Christians. [...] Disputes came to a head when Christians boycotted or disrupted the village and confederacy rituals that bound together Iroquois of different clans and nations. [...] [O]n the advice of their priests, Christian headmen refused to perform their expected ceremonial roles. In early 1670, as the Onondaga council planned the Midwinter Festival, Garakontie announced that his Christian beliefs forbade him to participate. A few years later he denounced traditional curing ceremonies and eat-all feasts. [...] When Christians divorced themselves from ceremonies that had previously ratified their bonds to fellow villagers, they began to define themselves as a distinct people. Non-Christians treated them accordingly. During the 1670s some converts were stripped of their chiefly titles; others became targets of verbal abuse, attacks by stone-throwing boys, and physical assaults. Such violence-which went beyond ordinary sanctions of ridicule and ostracism of deviants-did not stamp out the new faith. Indeed, the early 1670s saw a steady growth in the number of native Iroquois baptisms and in the size of Christian factions. Perhaps, then, the violence should be seen not only as an effort by traditionalists to force deviants back into line but also as evidence of the formation of divergent communities within single villages. Christians were no longer the traditionalists' kinsmen. They were, in some respects, their enemies. [...] Throughout the Five Nations during the late 1670s, missionaries reportedly were 'struck, pursued in the streets, driven from the cabins, and threatened with cruel massacre, in order that war may be brought on by their death.' First to expel a priest were Cayuga traditionalists led by the headman Ourehouare, who drove Carheil from their country in 1682.\"§REF§(Richter 1985: 2-12) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/HPVINEVK\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: HPVINEVK </b></a>§REF§\" \"Those [converts] who remained in the Iroquois homelands, particularly Mohawks, shied away from ties with the Jesuits, but some became interested in the power that could come through Protestant ministers. The initial connections came in the 1680s through Dutch Reformed ministers in Albany and Schenectady, supplanted after 1710 by Church of England missionaries sent by the London Society for the Propagation of the Gospel (SPG) to Fort Hunter, alongside the Mohawk village of Tiononderoge. Some of those Mohawks adopted and maintained rituals involving praying and singing psalms, and they occasion ally sought Anglican ministers to baptize their children while participating in traditional feasts and other tribal rituals; in the early 1740s the SPG hired three Mohawk headmen as schoolmasters and one as a catechist.\"§REF§(Mandell 2013: 213-214) Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CVZTC27K\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: CVZTC27K </b></a>§REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Syncretism of religious practices at the level of individual believers", "coded_value": "present", "polity": { "id": 101, "name": "UsIroqE", "start_year": 1566, "end_year": 1713, "long_name": "Haudenosaunee Confederacy - Early", "new_name": "us_haudenosaunee_1", "polity_tag": "LEGACY", "general_description": "The Finger Lakes region of the modern-day state of New York was once part of Iroquois territory. On the eve of European contact, this territory stretched from Lake Champlain and Lake George west to the Genesee River and Lake Ontario and from the St. Lawrence River south to the Susquehanna River. Originally, the League of the Iroquois was a confederacy of five Native American tribes (the Mohawk, Oneida, Onondaga, Cayuga, and Seneca), joined by a sixth tribe, the Tuscarora, in 1722, following its northward migration from the Roanoke River. This confederacy was created between 1400 and 1600 CE. In the 17th and 18th centuries, the confederacy was overall able to exploit the establishment of the European fur trade to its advantage, playing French and English interests off against one another, and gaining a major role in economic and political affairs. As a result of this, the Iroquois - particularly the Seneca - also frequently clashed with other Native tribes, such as the Huron, Petun, Neutral and Susquehannock. Eventually, the Iroquois also came into conflict with the Europeans, first with the French, then with the American revolutionaries. Starting in the 19th century, the Iroquois tribes settled on reservations in western New York state, southern Quebec and southern Ontario. §REF§ (Reid 1996) Reid, Gerald. 1996. “Culture Summary: Iroquois.” eHRAF World Cultures. <a class=\"external free\" href=\"http://ehrafworldcultures.yale.edu/document?id=nm09-000\" rel=\"nofollow\">http://ehrafworldcultures.yale.edu/document?id=nm09-000</a>. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/ZHZI7ZTE\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/ZHZI7ZTE</a>. §REF§ <br><i>Population and political organization</i><br>The central Iroquois League Council dealt with common affairs, while tribal chiefs and councils (as well as the female elders of their respective lineages and more recently created non-hereditary positions) occupied an intermediary position. The council included 50 men and women representing the five original tribes and had legislative, executive and judiciary powers, but it only deliberated on matters relating to foreign affairs (for example, peace and war) as well as matters of common interest to all five tribes. §REF§ (Reid 1996) Reid, Gerald. 1996. “Culture Summary: Iroquois.” eHRAF World Cultures. <a class=\"external free\" href=\"http://ehrafworldcultures.yale.edu/document?id=nm09-000\" rel=\"nofollow\">http://ehrafworldcultures.yale.edu/document?id=nm09-000</a>. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/ZHZI7ZTE\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/ZHZI7ZTE</a>. §REF§ <br>According to Gerald Reid, there were around 5,500 Iroquois at the beginning of the 17th century. §REF§ (Reid 1996) Reid, Gerald. 1996. “Culture Summary: Iroquois.” eHRAF World Cultures. <a class=\"external free\" href=\"http://ehrafworldcultures.yale.edu/document?id=nm09-000\" rel=\"nofollow\">http://ehrafworldcultures.yale.edu/document?id=nm09-000</a>. Seshat URL: <a class=\"external free\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/ZHZI7ZTE\" rel=\"nofollow\">https://www.zotero.org/groups/1051264/seshat_databank/items/itemKey/ZHZI7ZTE</a>. §REF§ ", "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": { "id": 29, "name": "Finger Lakes", "subregion": "East Coast", "longitude": "-77.021375000000", "latitude": "42.704980000000", "capital_city": "Seneca Falls", "nga_code": "USNY", "fao_country": "United States", "world_region": "North America" }, "home_seshat_region": { "id": 22, "name": "East Coast", "subregions_list": "East Coast of US", "mac_region": { "id": 7, "name": "North America" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 63, "year_from": 1690, "year_to": 1856, "description": "Inferred from the fact that traditions deriving from indigenous Igbo religion remain today. “In view of the fact that in less than two hundred years of Christian missionary effort, most followers of the Igbo Traditional religion have become Christians, but that nevertheless this traditional religion still retains quite a number of believers, considering particularly that the social and religious context in which most Igbo Christians live in heavily influenced by elements of Igbo Traditional Religion.” §REF§ (Arinze 2014: 10) Arinze, Francis Cardinal. 2014. ‘Christianity Meets Igbo Traditional Religion.’ In Interface Between Igbo Theology and Christianity. Edited by Akuma-Kalu Njoku and Elochukwu Uzukwu. Newcastle: Cambridge Scholars Publishing. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/SDKTH88F\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: SDKTH88F </b></a> §REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Syncretism of religious practices at the level of individual believers", "coded_value": "unknown", "polity": { "id": 665, "name": "ni_aro", "start_year": 1690, "end_year": 1902, "long_name": "Aro", "new_name": "ni_aro", "polity_tag": "POL_AFR_WEST", "general_description": null, "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": null, "home_seshat_region": { "id": 7, "name": "West Africa", "subregions_list": "From Senegal to Gabon (Tropical)", "mac_region": { "id": 2, "name": "Africa" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] }, { "id": 82, "year_from": 1800, "year_to": 1900, "description": "“[T]he rulers (especially the Attah of Igala and the Aku of Wukari) who were, in the main, religious leaders. No doubt, these two powerful and contending rulers utilized the services of Muslims during warfare and in preparing charms for their personal well-being. In return, these rulers cheerfully participated in some Muslim festivals and Islamic rites though they remained non-Muslims.” §REF§ (Abdulkadir 2011: 6) Mohammed Sanni Abdulkadir, 2011. “ISLAM IN THE NON-MUSLIM AREAS OF NORTHERN NIGERIA, c.1600-1960”, Ilorin Journal of Religious Studies, (IJOURELS) Vol.1 No.1, 2011, Pp.1-20. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BZHQCJFG\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: BZHQCJFG </b></a> §REF§", "note": null, "finalized": false, "created_date": null, "modified_date": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "expert_reviewed": false, "drb_reviewed": null, "name": "Syncretism of religious practices at the level of individual believers", "coded_value": "present", "polity": { "id": 667, "name": "ni_igala_k", "start_year": 1600, "end_year": 1900, "long_name": "Igala", "new_name": "ni_igala_k", "polity_tag": "POL_AFR_WEST", "general_description": null, "shapefile_name": null, "private_comment": null, "created_date": null, "modified_date": null, "home_nga": null, "home_seshat_region": { "id": 7, "name": "West Africa", "subregions_list": "From Senegal to Gabon (Tropical)", "mac_region": { "id": 2, "name": "Africa" } }, "private_comment_n": { "id": 1, "text": "NO_PRIVATE_COMMENTS" } }, "comment": null, "private_comment": { "id": 1, "text": "NO_PRIVATE_COMMENTS" }, "citations": [], "curator": [] } ] }