Polity Religious Tradition List
A viewset for viewing and editing Polity Religious Traditions.
GET /api/general/polity-religious-traditions/?format=api&page=3
{ "count": 168, "next": "https://seshat-db.com/api/general/polity-religious-traditions/?format=api&page=4", "previous": "https://seshat-db.com/api/general/polity-religious-traditions/?format=api&page=2", "results": [ { "id": 101, "polity": { "id": 690, "name": "bu_burundi_k", "long_name": "Burundi", "start_year": 1680, "end_year": 1903 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Cwezi-Kubandwa Religion", "comment": null, "description": "“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: https://www.zotero.org/enricocioni/items/9EXDF5UP/library§REF§" }, { "id": 102, "polity": { "id": 691, "name": "rw_mubari_k", "long_name": "Mubari", "start_year": 1700, "end_year": 1896 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Cwezi-Kubandwa Religion", "comment": null, "description": "“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: https://www.zotero.org/enricocioni/items/9EXDF5UP/library§REF§" }, { "id": 103, "polity": { "id": 692, "name": "rw_gisaka_k", "long_name": "Gisaka", "start_year": 1700, "end_year": 1867 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Cwezi-Kubandwa Religion", "comment": null, "description": "“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: https://www.zotero.org/enricocioni/items/9EXDF5UP/library§REF§" }, { "id": 104, "polity": { "id": 694, "name": "rw_bugesera_k", "long_name": "Bugesera", "start_year": 1700, "end_year": 1799 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Cwezi-Kubandwa Religion", "comment": null, "description": "“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: https://www.zotero.org/enricocioni/items/9EXDF5UP/library§REF§" }, { "id": 105, "polity": { "id": 695, "name": "ug_nkore_k_2", "long_name": "Nkore", "start_year": 1750, "end_year": 1901 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Cwezi-Kubandwa Religion", "comment": null, "description": "“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: https://www.zotero.org/enricocioni/items/9EXDF5UP/library§REF§" }, { "id": 106, "polity": { "id": 696, "name": "tz_buhayo_k", "long_name": "Buhaya", "start_year": 1700, "end_year": 1890 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Cwezi-Kubandwa Religion", "comment": null, "description": "“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: https://www.zotero.org/enricocioni/items/9EXDF5UP/library§REF§" }, { "id": 107, "polity": { "id": 697, "name": "in_pandya_emp_2", "long_name": "Pandya Dynasty", "start_year": 590, "end_year": 915 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Hinduism", "comment": null, "description": "“The Pandya kings followed the tenets and traditions of Vedic Dharma; they were worshippers of Shiva and Vishnu. They respected all Devas. Many inscriptions begin with prayers and invocations to Shiva and Vishnu. Many rulers of Pandya dynasty performed Vedic Yajnas such as Rajasuya and Asavamedha. §REF§ (Kamlesh 2010, 600) Kamlesh, Kapur. 2010. ‘Pandya Dynasty’ In Portraits of a Nation: History of Ancient India. New Delhi: Sterling Publishers. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/3TS5DCT6/collection §REF§" }, { "id": 108, "polity": { "id": 698, "name": "in_cholas_1", "long_name": "Early Cholas", "start_year": -300, "end_year": 300 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Hinduism", "comment": null, "description": "“Senganan [Kochchenganan], the Chola king famed in legends for his devotion to Siva figures as the victor in battle of Por against the Chera Kanaikkal Irumporai. The Chera king was imprisoned and later released. Senganan Chola is said to have built 70 fine temples of Shiva.” §REF§ (Agnihotri 1988, 350) Agnihotri, V.K. 1988. Indian History. New Delhi: Allied Publishers Pvt. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PNX9XBJQ/collection §REF§ “During the Sangam Age, Buddhism and Jainism also flourished together, but were subordinate to the Brahmanical Vedic religion. The Tamils of the Sangam Age were aware of certain spiritual and philosophical truths, such as concepts of body and soul superiority of destiny, dying for a noble cause and so on.” §REF§ (Agnihotri 1988, 361) Agnihotri, V.K. 1988. Indian History. New Delhi: Allied Publishers Pvt. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PNX9XBJQ/collection §REF§" }, { "id": 109, "polity": { "id": 698, "name": "in_cholas_1", "long_name": "Early Cholas", "start_year": -300, "end_year": 300 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Buddhism", "comment": null, "description": "“Senganan [Kochchenganan], the Chola king famed in legends for his devotion to Siva figures as the victor in battle of Por against the Chera Kanaikkal Irumporai. The Chera king was imprisoned and later released. Senganan Chola is said to have built 70 fine temples of Shiva.” §REF§ (Agnihotri 1988, 350) Agnihotri, V.K. 1988. Indian History. New Delhi: Allied Publishers Pvt. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PNX9XBJQ/collection §REF§ “During the Sangam Age, Buddhism and Jainism also flourished together, but were subordinate to the Brahmanical Vedic religion. The Tamils of the Sangam Age were aware of certain spiritual and philosophical truths, such as concepts of body and soul superiority of destiny, dying for a noble cause and so on.” §REF§ (Agnihotri 1988, 361) Agnihotri, V.K. 1988. Indian History. New Delhi: Allied Publishers Pvt. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PNX9XBJQ/collection §REF§" }, { "id": 110, "polity": { "id": 698, "name": "in_cholas_1", "long_name": "Early Cholas", "start_year": -300, "end_year": 300 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Jainism", "comment": null, "description": "“Senganan [Kochchenganan], the Chola king famed in legends for his devotion to Siva figures as the victor in battle of Por against the Chera Kanaikkal Irumporai. The Chera king was imprisoned and later released. Senganan Chola is said to have built 70 fine temples of Shiva.” §REF§ (Agnihotri 1988, 350) Agnihotri, V.K. 1988. Indian History. New Delhi: Allied Publishers Pvt. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PNX9XBJQ/collection §REF§ “During the Sangam Age, Buddhism and Jainism also flourished together, but were subordinate to the Brahmanical Vedic religion. The Tamils of the Sangam Age were aware of certain spiritual and philosophical truths, such as concepts of body and soul superiority of destiny, dying for a noble cause and so on.” §REF§ (Agnihotri 1988, 361) Agnihotri, V.K. 1988. Indian History. New Delhi: Allied Publishers Pvt. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PNX9XBJQ/collection §REF§" }, { "id": 111, "polity": { "id": 699, "name": "in_thanjavur_maratha_k", "long_name": "Thanjavur Maratha Kingdom", "start_year": 1675, "end_year": 1799 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Hinduism", "comment": null, "description": "“Five temples attached to the Devasthanam in Thanjavur palace are dedicated to Krsna. They are (1) Navanita Krsna (2) Bhuloga Krsna (3)Mannarswami (4) Madanagopalaswami (5)Venugopalaswami. All of them seem to have come up during the rule of the Nayaks of Thanjavur and the Mahrattas from the 16th century onwards.”§REF§ (Padmaja 2002, 96) Padmaja, T. 2002. Temples of Krsna in South India: History, Art, and Traditions in Tamilnadu. New Delhi: Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/5MFKBQ9E/collection §REF§ “It is no exaggeration to say that the temple gathered round itself all that was best in the arts of civilized existence and regulated with the humanness bom of the spirit of Dharma. The rulers of Thanjavur were orthodox Hindus and continued a tradition of liberality towards temples and mathas.” §REF§ (Appasamy 1980, 9) Appasamy, Jaya. 1980. Thanjavur Painting of the Maratha Period. Vol. 1. New Delhi. Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/35BU75NG/collection §REF§" }, { "id": 112, "polity": { "id": 700, "name": "in_pandya_emp_1", "long_name": "Early Pandyas", "start_year": -300, "end_year": 300 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Hinduism", "comment": null, "description": "The following quote refers to Vedic religion in Tamil Nadu during the Sangam Period. “The Vedic religion had struck root in the south, which is proved by references to the costly sacrifices performed by the monarchs of the age. Brahmins, devoted to their studies and religious duties, held a high position in society.” §REF§ (Agnihotri 1988, 360) Agnihotri, V.K. 1988. Indian History. New Delhi: Allied Publishers Pvt. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PNX9XBJQ/collection §REF§ “During the Sangam Age, Buddhism and Jainism also flourished together, but were subordinate to the Brahmanical Vedic religion. The Tamils of the Sangam Age were aware of certain spiritual and philosophical truths, such as concepts of body and soul superiority of destiny, dying for a noble cause and so on.” §REF§ (Agnihotri 1988, 361) Agnihotri, V.K. 1988. Indian History. New Delhi: Allied Publishers Pvt. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PNX9XBJQ/collection §REF§" }, { "id": 113, "polity": { "id": 700, "name": "in_pandya_emp_1", "long_name": "Early Pandyas", "start_year": -300, "end_year": 300 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Buddhism", "comment": null, "description": "The following quote refers to Vedic religion in Tamil Nadu during the Sangam Period. “The Vedic religion had struck root in the south, which is proved by references to the costly sacrifices performed by the monarchs of the age. Brahmins, devoted to their studies and religious duties, held a high position in society.” §REF§ (Agnihotri 1988, 360) Agnihotri, V.K. 1988. Indian History. New Delhi: Allied Publishers Pvt. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PNX9XBJQ/collection §REF§ “During the Sangam Age, Buddhism and Jainism also flourished together, but were subordinate to the Brahmanical Vedic religion. The Tamils of the Sangam Age were aware of certain spiritual and philosophical truths, such as concepts of body and soul superiority of destiny, dying for a noble cause and so on.” §REF§ (Agnihotri 1988, 361) Agnihotri, V.K. 1988. Indian History. New Delhi: Allied Publishers Pvt. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PNX9XBJQ/collection §REF§" }, { "id": 114, "polity": { "id": 700, "name": "in_pandya_emp_1", "long_name": "Early Pandyas", "start_year": -300, "end_year": 300 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Jainism", "comment": null, "description": "The following quote refers to Vedic religion in Tamil Nadu during the Sangam Period. “The Vedic religion had struck root in the south, which is proved by references to the costly sacrifices performed by the monarchs of the age. Brahmins, devoted to their studies and religious duties, held a high position in society.” §REF§ (Agnihotri 1988, 360) Agnihotri, V.K. 1988. Indian History. New Delhi: Allied Publishers Pvt. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PNX9XBJQ/collection §REF§ “During the Sangam Age, Buddhism and Jainism also flourished together, but were subordinate to the Brahmanical Vedic religion. The Tamils of the Sangam Age were aware of certain spiritual and philosophical truths, such as concepts of body and soul superiority of destiny, dying for a noble cause and so on.” §REF§ (Agnihotri 1988, 361) Agnihotri, V.K. 1988. Indian History. New Delhi: Allied Publishers Pvt. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/PNX9XBJQ/collection §REF§" }, { "id": 115, "polity": { "id": 701, "name": "in_carnatic_sul", "long_name": "Carnatic Sultanate", "start_year": 1710, "end_year": 1801 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Islam", "comment": null, "description": "“The Navaiyat dynasty came to power when Saadutullah Khan was appointed subadhar, or chief of military and revenue officer of the newly established Mughal subah of Arcot in 1710. The Navaiyats, wanting to take advantage of the relative weakness of the links to the Mughal centre, and wanting to carve out an independent dynastic rule for themselves, quickly fell into the traditional pattern of empire-building. They extended existing citadels like Vellore and Gingee by ‘importing’ North Indian traders, artisans and soldiers; they established a number of new market centres; they founded and endowed mosques; and they invited poets, artists and scholars and Sufi holy men to the new capital of Arcot.” §REF§ (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection §REF§ “The most significant aspect of South Indian Islam, however, is that it was predominantly influenced by Sufi mysticism. The Sufis were not as bound by doctrinal formalism as the Sunnis or the Shi’ites but were concerned with an individual, mystic devotionalism which made it easy to adapt to the existing religious environment of South India. Sufi mysticism was characterized on the one hand by centres of learning, poetry, science, and on the other hand by the centrality of the pir or saint. The saint’s devotees assembled at his shrine to partake in the sacred power which abounded in the area, thus falling into the existing tradition of sacred places and the importance of pilgrimage.” §REF§ (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection §REF§ “Unlike the Navaiyats, however, the Walajahs also endowed Hindu temples and shrines. The need to maintain a military superiority and the need to establish princely authority by acts of religious patronage coincided in the magnificent endowments lavished on the fortresses and temples of Trichinopoly. The control with temple centres was not only necessary in order to establish princely authority but also because the temples were centres of trade and important sources of revenue for the rulers.” §REF§ (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection §REF§" }, { "id": 116, "polity": { "id": 701, "name": "in_carnatic_sul", "long_name": "Carnatic Sultanate", "start_year": 1710, "end_year": 1801 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Hinduism", "comment": null, "description": "“The Navaiyat dynasty came to power when Saadutullah Khan was appointed subadhar, or chief of military and revenue officer of the newly established Mughal subah of Arcot in 1710. The Navaiyats, wanting to take advantage of the relative weakness of the links to the Mughal centre, and wanting to carve out an independent dynastic rule for themselves, quickly fell into the traditional pattern of empire-building. They extended existing citadels like Vellore and Gingee by ‘importing’ North Indian traders, artisans and soldiers; they established a number of new market centres; they founded and endowed mosques; and they invited poets, artists and scholars and Sufi holy men to the new capital of Arcot.” §REF§ (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection §REF§ “The most significant aspect of South Indian Islam, however, is that it was predominantly influenced by Sufi mysticism. The Sufis were not as bound by doctrinal formalism as the Sunnis or the Shi’ites but were concerned with an individual, mystic devotionalism which made it easy to adapt to the existing religious environment of South India. Sufi mysticism was characterized on the one hand by centres of learning, poetry, science, and on the other hand by the centrality of the pir or saint. The saint’s devotees assembled at his shrine to partake in the sacred power which abounded in the area, thus falling into the existing tradition of sacred places and the importance of pilgrimage.” §REF§ (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection §REF§ “Unlike the Navaiyats, however, the Walajahs also endowed Hindu temples and shrines. The need to maintain a military superiority and the need to establish princely authority by acts of religious patronage coincided in the magnificent endowments lavished on the fortresses and temples of Trichinopoly. The control with temple centres was not only necessary in order to establish princely authority but also because the temples were centres of trade and important sources of revenue for the rulers.” §REF§ (Bugge, 2020) Bugge, Henriette. 2020. Mission and Tamil Society: Social and Religious Change in South India (1840-1900). London: Routledge Curzon. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/9SKWNUF4/collection §REF§" }, { "id": 117, "polity": { "id": 702, "name": "in_pallava_emp_2", "long_name": "Late Pallava Empire", "start_year": 300, "end_year": 890 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Hinduism", "comment": null, "description": "The following quote is referring to Hindu temples in the port city of Mamallapuram. “The city is known for several structural temples, rock cut caves and monolithic shrines and huge panels and bas reliefs that are considered to be the greatest examples of Pallava art. This tradition of stone carving is still alive among artists scattered in the area […] This temple was built by Mamalla for the worship of Vishnu. His successor Narasimhavarman II added two shrines dedicated to Shiva.” §REF§ (Kamlesh 2010, 569) Kamelsh, Kapur. 2010. ‘The Pallava Dynasty’ In History of Ancient India: Portraits of a Nation. New Delhi: Sterling Publishers Pvt. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/UETBPIDE/collection §REF§ “Most Pallavas were Hindus, with the majority of the Pallava rulers belonging to the Brahmin branch, and worshipped Shiva and Vishnu as well as other Hindu deities. Kings claimed hereditary descent based on divine origin. Many Hindu devotees made pilgrimages to the capital of Kanchipuram. Most rulers practiced religious toleration towards practitioners of other sects and religions, such as Buddhism and Jainism.” §REF§ (Bush Trevino 2012, 46) Bush Travino, Macella. 2012. ‘The Pallava Dynasty’ In Cultural Sociology of the Middle East, Asia and Africa: An Encyclopedia. Vol.4 Edited by Carolyn M. Elliot. Los Angeles: Sage. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/4RPCX448/collection §REF§" }, { "id": 118, "polity": { "id": 702, "name": "in_pallava_emp_2", "long_name": "Late Pallava Empire", "start_year": 300, "end_year": 890 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Buddhism", "comment": null, "description": "The following quote is referring to Hindu temples in the port city of Mamallapuram. “The city is known for several structural temples, rock cut caves and monolithic shrines and huge panels and bas reliefs that are considered to be the greatest examples of Pallava art. This tradition of stone carving is still alive among artists scattered in the area […] This temple was built by Mamalla for the worship of Vishnu. His successor Narasimhavarman II added two shrines dedicated to Shiva.” §REF§ (Kamlesh 2010, 569) Kamelsh, Kapur. 2010. ‘The Pallava Dynasty’ In History of Ancient India: Portraits of a Nation. New Delhi: Sterling Publishers Pvt. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/UETBPIDE/collection §REF§ “Most Pallavas were Hindus, with the majority of the Pallava rulers belonging to the Brahmin branch, and worshipped Shiva and Vishnu as well as other Hindu deities. Kings claimed hereditary descent based on divine origin. Many Hindu devotees made pilgrimages to the capital of Kanchipuram. Most rulers practiced religious toleration towards practitioners of other sects and religions, such as Buddhism and Jainism.” §REF§ (Bush Trevino 2012, 46) Bush Travino, Macella. 2012. ‘The Pallava Dynasty’ In Cultural Sociology of the Middle East, Asia and Africa: An Encyclopedia. Vol.4 Edited by Carolyn M. Elliot. Los Angeles: Sage. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/4RPCX448/collection §REF§" }, { "id": 119, "polity": { "id": 702, "name": "in_pallava_emp_2", "long_name": "Late Pallava Empire", "start_year": 300, "end_year": 890 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Jainism", "comment": null, "description": "The following quote is referring to Hindu temples in the port city of Mamallapuram. “The city is known for several structural temples, rock cut caves and monolithic shrines and huge panels and bas reliefs that are considered to be the greatest examples of Pallava art. This tradition of stone carving is still alive among artists scattered in the area […] This temple was built by Mamalla for the worship of Vishnu. His successor Narasimhavarman II added two shrines dedicated to Shiva.” §REF§ (Kamlesh 2010, 569) Kamelsh, Kapur. 2010. ‘The Pallava Dynasty’ In History of Ancient India: Portraits of a Nation. New Delhi: Sterling Publishers Pvt. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/UETBPIDE/collection §REF§ “Most Pallavas were Hindus, with the majority of the Pallava rulers belonging to the Brahmin branch, and worshipped Shiva and Vishnu as well as other Hindu deities. Kings claimed hereditary descent based on divine origin. Many Hindu devotees made pilgrimages to the capital of Kanchipuram. Most rulers practiced religious toleration towards practitioners of other sects and religions, such as Buddhism and Jainism.” §REF§ (Bush Trevino 2012, 46) Bush Travino, Macella. 2012. ‘The Pallava Dynasty’ In Cultural Sociology of the Middle East, Asia and Africa: An Encyclopedia. Vol.4 Edited by Carolyn M. Elliot. Los Angeles: Sage. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/4RPCX448/collection §REF§" }, { "id": 120, "polity": { "id": 703, "name": "in_kalabhra_dyn", "long_name": "Kalabhra Dynasty", "start_year": 200, "end_year": 600 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Buddhism", "comment": null, "description": "“According to Burton Stein, the Kalabhra interregnum may represent a strong bid by non-peasant (tribal) warriors for power over the fertile plains of Tamil region with support from the heterodox Indian religious tradition (Buddhism and Jainism). This may have led to persecution of the peasant and urban elites of the Brahmanical religious traditions (Hinduism), who then worked to remove the Kalabhras and retaliated against their persecutors after returning to power.” §REF§ (Srinivansan, 2021) Srinivasan, Raghavan. 2021. Rajaraja Chola: Interplay Between an Imperial Regime and Productive Forces of Society. Mumbai: Leadstart Publishing Pvt Ltd. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/UGD5HUFP/collection §REF§ “This has led to the inference that the Kalabhra rulers may have ended grants to Hindu temples and persecuted the Brahmins, and supported Buddhism and Jainism during their rule.” §REF§ (Jankiraman, 2020) Jankiraman, M. 2020. Perspectives in Indian History: From the Origins to AD 1857. Chennai: Notion Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/N3D88RXF/collection §REF§ “Towards the sixth century, the coinage shows the figures of Brahmanical gods and goddesses, sitting and standing, along with the combined use of Prakrit and Tamil languages.” §REF§ (Gupta 1989, 23-24) Gupta, Parmanand. 1989. Geography from Ancient Indian Coins and Seals. New Delhi: Concept Publishing Company. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/5Z4TFP7P/collection §REF§" }, { "id": 121, "polity": { "id": 703, "name": "in_kalabhra_dyn", "long_name": "Kalabhra Dynasty", "start_year": 200, "end_year": 600 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Jainism", "comment": null, "description": "“According to Burton Stein, the Kalabhra interregnum may represent a strong bid by non-peasant (tribal) warriors for power over the fertile plains of Tamil region with support from the heterodox Indian religious tradition (Buddhism and Jainism). This may have led to persecution of the peasant and urban elites of the Brahmanical religious traditions (Hinduism), who then worked to remove the Kalabhras and retaliated against their persecutors after returning to power.” §REF§ (Srinivansan, 2021) Srinivasan, Raghavan. 2021. Rajaraja Chola: Interplay Between an Imperial Regime and Productive Forces of Society. Mumbai: Leadstart Publishing Pvt Ltd. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/UGD5HUFP/collection §REF§ “This has led to the inference that the Kalabhra rulers may have ended grants to Hindu temples and persecuted the Brahmins, and supported Buddhism and Jainism during their rule.” §REF§ (Jankiraman, 2020) Jankiraman, M. 2020. Perspectives in Indian History: From the Origins to AD 1857. Chennai: Notion Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/N3D88RXF/collection §REF§ “Towards the sixth century, the coinage shows the figures of Brahmanical gods and goddesses, sitting and standing, along with the combined use of Prakrit and Tamil languages.” §REF§ (Gupta 1989, 23-24) Gupta, Parmanand. 1989. Geography from Ancient Indian Coins and Seals. New Delhi: Concept Publishing Company. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/5Z4TFP7P/collection §REF§" }, { "id": 122, "polity": { "id": 703, "name": "in_kalabhra_dyn", "long_name": "Kalabhra Dynasty", "start_year": 200, "end_year": 600 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Hinduism", "comment": null, "description": "“According to Burton Stein, the Kalabhra interregnum may represent a strong bid by non-peasant (tribal) warriors for power over the fertile plains of Tamil region with support from the heterodox Indian religious tradition (Buddhism and Jainism). This may have led to persecution of the peasant and urban elites of the Brahmanical religious traditions (Hinduism), who then worked to remove the Kalabhras and retaliated against their persecutors after returning to power.” §REF§ (Srinivansan, 2021) Srinivasan, Raghavan. 2021. Rajaraja Chola: Interplay Between an Imperial Regime and Productive Forces of Society. Mumbai: Leadstart Publishing Pvt Ltd. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/UGD5HUFP/collection §REF§ “This has led to the inference that the Kalabhra rulers may have ended grants to Hindu temples and persecuted the Brahmins, and supported Buddhism and Jainism during their rule.” §REF§ (Jankiraman, 2020) Jankiraman, M. 2020. Perspectives in Indian History: From the Origins to AD 1857. Chennai: Notion Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/N3D88RXF/collection §REF§ “Towards the sixth century, the coinage shows the figures of Brahmanical gods and goddesses, sitting and standing, along with the combined use of Prakrit and Tamil languages.” §REF§ (Gupta 1989, 23-24) Gupta, Parmanand. 1989. Geography from Ancient Indian Coins and Seals. New Delhi: Concept Publishing Company. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/5Z4TFP7P/collection §REF§" }, { "id": 123, "polity": { "id": 704, "name": "in_thanjavur_nayaks", "long_name": "Nayaks of Thanjavur", "start_year": 1532, "end_year": 1676 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Hinduism", "comment": null, "description": "“Five temples attached to the Devasthanam in Thanjavur palace are dedicated to Krsna. They are (1) Navanita Krsna (2) Bhuloga Krsna (3)Mannarswami (4) Madanagopalaswami (5)Venugopalaswami. All of them seem to have come up during the rule of the Nayaks of Thanjavur and the Mahrattas from the 16th century onwards.”§REF§ (Padmaja 2002, 96) Padmaja, T. 2002. Temples of Krsna in South India: History, Art, and Traditions in Tamilnadu. New Delhi: Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/5MFKBQ9E/collection §REF§ “The rule of the nayaka in Thanjavur came to an end in the second half of the seventeenth century. Vijayaraghava Nayak (1634-73), son of Raghunatha Nayak, was the last ruler of the nayaka dynasty. On the whole, this period shaped the country both economically and culturally since most of these Hindu (Vaishnava) rulers had cultural, literary, and scientific interests and were comparatively tolerant and open in religious matters.” §REF§ (Lieban 2018, 54) Lieban, Heike. 2018. Cultural Encounters in India: The Local Co-workers of Tranquebar Mission, 18th to 19th Centuries. London: Routledge. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/32CRNR7U/collection §REF§" }, { "id": 124, "polity": { "id": 705, "name": "in_madurai_nayaks", "long_name": "Nayaks of Madurai", "start_year": 1529, "end_year": 1736 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Hinduism", "comment": null, "description": "“The Padu Mandapa or ‘New Hall’ (Tamil Putu Mantapam) is one of the best-known monuments from the Nayaka period of Tamilnadu in the later sixteenth and seventeenth centuries. It was built around 1630 under the patronage of Tirumala Nayak, the ruler of Maduari (1623-59), hence an alternative name, ‘Tirumala Nayak’s Choultry’. It was built as a major addition to the Minaksi-Sundaresvara temple complex that dominates the centre of this major Tamil town and Hindu pilgrimage centre.” §REF§ (Branfoot 2001, 191) Branfoot, Crispin. 2001. ‘Tirumala Nayaka’s ‘New Hall’ and the European Study of the South Indian Temple. Journal of the Royal Asiatic Society. Vol 11:2. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/FE5VZ76M/collection §REF§" }, { "id": 125, "polity": { "id": 665, "name": "ni_aro", "long_name": "Aro", "start_year": 1690, "end_year": 1902 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Odinala", "comment": null, "description": "Odinala (or Odinala-Igbo) is the name for Igbo cultural and religious practices in this region, and origins of the word Chukwu/God (as in Arochukwu). This word was not used in the works consulted, though." }, { "id": 126, "polity": { "id": 614, "name": "cd_kanem", "long_name": "Kanem", "start_year": 800, "end_year": 1379 }, "year_from": 800, "year_to": 1080, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "UNKNOWN", "comment": null, "description": "\"Arab writers mention various ethnic groups for the northern Chad Basin, some of which had developed hierarchically structured societies with aspects of divine kingship. Such can be taken from the work of the antiquarian Yaqut, dating to 1229. Although writing at the beginning of the thirteenth century he made use of earlier accounts. His narration probably reflects the situation of the tenth century, when he states: <i>Their houses are all reed huts as is also the palace of their king, whom they exalt and worship instead of Allah. They imagine that he does not eat any food . . . He has unlimited authority over his subjects and he enslaves from among them anyone he wants . . . Their religion is the worship of their kings, for they believe that they bring life and death, sickness and health. (Yaqut in Levtzion and Hopkins 1981: 171)</i>\"§REF§(Gronenborn 2002: 103§REF§ \"[T]he adoption of Islam by the Kanembu rulers ca. A.D. 1080s (Lavers, 1980) implies that the kinds of durable sculptures that were associated with the royal court art in Igbo-Ukwu and Ile-Ife during the same period (see below) are not likely to have existed.\" §REF§(Ogundiran 2005: 144)§REF§" }, { "id": 127, "polity": { "id": 614, "name": "cd_kanem", "long_name": "Kanem", "start_year": 800, "end_year": 1379 }, "year_from": 1081, "year_to": 1379, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Islam", "comment": null, "description": "\"Arab writers mention various ethnic groups for the northern Chad Basin, some of which had developed hierarchically structured societies with aspects of divine kingship. Such can be taken from the work of the antiquarian Yaqut, dating to 1229. Although writing at the beginning of the thirteenth century he made use of earlier accounts. His narration probably reflects the situation of the tenth century, when he states: <i>Their houses are all reed huts as is also the palace of their king, whom they exalt and worship instead of Allah. They imagine that he does not eat any food . . . He has unlimited authority over his subjects and he enslaves from among them anyone he wants . . . Their religion is the worship of their kings, for they believe that they bring life and death, sickness and health. (Yaqut in Levtzion and Hopkins 1981: 171)</i>\"§REF§(Gronenborn 2002: 103§REF§ \"[T]he adoption of Islam by the Kanembu rulers ca. A.D. 1080s (Lavers, 1980) implies that the kinds of durable sculptures that were associated with the royal court art in Igbo-Ukwu and Ile-Ife during the same period (see below) are not likely to have existed.\" §REF§(Ogundiran 2005: 144)§REF§" }, { "id": 128, "polity": { "id": 636, "name": "et_jimma_k", "long_name": "Kingdom of Jimma", "start_year": 1790, "end_year": 1932 }, "year_from": 1790, "year_to": 1829, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Ethiopian Religions", "comment": null, "description": "Islam seems to be prevalent after 1830 CE when King Sanna Abba Jifar adopted Islam. “About 1830 Sanna Abba Jifar succeeded in uniting many of the Jimma Galla under his rule as king of Jimma-Kakka, known also as Jimma Abba Jifar. As Bofo before him, Abba Jifar adopted Islam and encouraged the spread of Islam among his subjects.” §REF§ (Rubenson 2008, 85) Rubenson, Sven. 2008. ‘Ethiopia and the Horn’ In The Cambridge History of Africa c.1790 – c.1870. Edited by John E. Flint. Vol. 5. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Sven/titleCreatorYear/items/VRU64Q8P/item-list §REF§" }, { "id": 129, "polity": { "id": 669, "name": "ni_hausa_k", "long_name": "Hausa bakwai", "start_year": 900, "end_year": 1808 }, "year_from": 1350, "year_to": 1808, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Islam", "comment": null, "description": "Islam was definitely present, though from the reign of King Yaji I in Kano (1349–85), but it may have been practised for much longer. Other religions continued to be practised in some areas and by some sectors of society. “The initial introduction of the Islamic religion into Hausaland is still the subject of scholarly controversy. Many authors have uncritically accepted the statement of the Kano Chronicle that Islam was first introduced into the area in the middle of the fourteenth century by the Wangarawa, who came from Mali during the reign of Sarkin Kano Yaji (1349-85). Although this is the first recorded mention of Islam in Hausa written sources, it is more than likely that Islam entered Hausaland at a much earlier date.” §REF§Niane, D. T., & Unesco (Eds.). (1984). Africa from the Twelfth to the Sixteenth Century. Heinemann; University of California Press: 289. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/ERZKPETN/collection§REF§ “[I]t is obvious that Islam was introduced into Hausaland much earlier, either by way of Air and Gobir or, more probably, via Kanem-Bornu. And it cannot be ruled out that Muslim traders from the west (Mali and Songhay) were actively spreading Islam among the Hausa traders and some of the ruling élite in Hausaland before the arrival of the Wangarawa, who were immigrant Muslim scholars and missionaries and who later helped to establish a stronger and more widespread Islamic tradition. On the other hand, although Islam was widely known in Hausaland before the fourteenth century, it evidently remained largely a religion of expatriate traders, small groups of local merchants and the ruling élite; for the most part, the masses continued to practise their traditional religion. Nevertheless, in the fifteenth century a strong Islamic tradition appears to have been established, especially in Kano and Katsina. This trend was strengthened not only by the Wangara scholars, but also by Muslim Fulani clerics, who brought with them new books on theology and law.” §REF§Niane, D. T., & Unesco (Eds.). (1984). Africa from the Twelfth to the Sixteenth Century. Heinemann; University of California Press: 290. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/ERZKPETN/collection§REF§ “In general, Islamization during this period was chiefly confined to the ruling élite and to trader groups, and it was only in cities and larger centres that Islam had much impact. Even so, most of the so-called Muslims were only half-hearted in their allegiance to Islam and still believed in other gods, who m they invoked in their shrines at sacred rocks and trees.” §REF§Niane, D. T., & Unesco (Eds.). (1984). Africa from the Twelfth to the Sixteenth Century. Heinemann; University of California Press: 292. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/ERZKPETN/collection§REF§ “There are non-Muslim groups in both Nigeria and Niger who speak only Hausa and who share the Hausa culture, but who refuse to be called Hausa people. In Nigeria these people call themselves, and are called by the other Hausa, Maguzawa (or Bamaguje), whereas in Niger they are known by the name Azna (or Arna) - the Hausa word for 'pagan'. These Azna also regard the geographical coverage of the name Hausa as being confined to the Zamfara, Kebbi and Gobir areas. Since the name Maguzawa is probably derived from the Arabic madjüs (originally 'fire-worshippers', then 'pagan' generally) it is possible that the polarization between Hausa and Maguzawa/Azna began only with the spread of Islam among the common people in Hausaland, after the seventeenth and eighteenth centuries.” §REF§Niane, D. T., & Unesco (Eds.). (1984). Africa from the Twelfth to the Sixteenth Century. Heinemann; University of California Press: 269. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/ERZKPETN/collection§REF§ “In the 1450s, the Fulani came to Hausaland from Mali, bringing 'books on divinity and etymology' (formerly only books on law and the traditions had been known); the end of the century witnessed the arrival of a number of rif (descendants of the Prophet Muhammad ) and the vigorous Muslim cleric, al-Maghîlï.” §REF§Niane, D. T., & Unesco (Eds.). (1984). Africa from the Twelfth to the Sixteenth Century. Heinemann; University of California Press: 272. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/ERZKPETN/collection§REF§ “With such a strong economic and political base, Muhammad Korau began to raid far and wide, until he had carved for himself a large domain, the kingdom of Katsina; he is traditionally regarded as its first Muslim ruler.27 It was during his reign that al-Maghîlï visited the city; the Gobarau mosque, part of which still stands, was built during the same period, modelled on the mosques of Gao and Jenne.” §REF§Niane, D. T., & Unesco (Eds.). (1984). Africa from the Twelfth to the Sixteenth Century. Heinemann; University of California Press: 273. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/ERZKPETN/collection§REF§" }, { "id": 130, "polity": { "id": 636, "name": "et_jimma_k", "long_name": "Kingdom of Jimma", "start_year": 1790, "end_year": 1932 }, "year_from": 1830, "year_to": 1932, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Islam", "comment": null, "description": "Islam seems to be prevalent after 1830 CE when King Sanna Abba Jifar adopted Islam. “About 1830 Sanna Abba Jifar succeeded in uniting many of the Jimma Galla under his rule as king of Jimma-Kakka, known also as Jimma Abba Jifar. As Bofo before him, Abba Jifar adopted Islam and encouraged the spread of Islam among his subjects.” §REF§ (Rubenson 2008, 85) Rubenson, Sven. 2008. ‘Ethiopia and the Horn’ In The Cambridge History of Africa c.1790 – c.1870. Edited by John E. Flint. Vol. 5. Cambridge: Cambridge University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/Sven/titleCreatorYear/items/VRU64Q8P/item-list §REF§" }, { "id": 131, "polity": { "id": 280, "name": "hu_hun_k", "long_name": "Kingdom of the Huns", "start_year": 376, "end_year": 469 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Shamanism", "comment": null, "description": null }, { "id": 132, "polity": { "id": 569, "name": "mx_mexico_1", "long_name": "Early United Mexican States", "start_year": 1810, "end_year": 1920 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Catholicism", "comment": null, "description": null }, { "id": 133, "polity": { "id": 579, "name": "gb_england_plantagenet", "long_name": "Plantagenet England", "start_year": 1154, "end_year": 1485 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Polity_religious_tradition", "religious_tradition": "Christianity", "comment": null, "description": null }, { "id": 134, "polity": { "id": 568, "name": "cz_bohemian_k_2", "long_name": "Kingdom of Bohemia - 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