Sync Rel Pra Ind Beli List
A viewset for viewing and editing Syncretism of Religious Practices at the Level of Individual Believers.
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{ "count": 272, "next": null, "previous": "https://seshat-db.com/api/rt/syncretism-of-religious-practices-at-the-level-of-individual-believers/?format=api&page=5", "results": [ { "id": 254, "polity": { "id": 438, "name": "mn_xianbei", "long_name": "Xianbei Confederation", "start_year": 100, "end_year": 250 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 255, "polity": { "id": 278, "name": "mn_rouran_khaganate", "long_name": "Rouran Khaganate", "start_year": 300, "end_year": 555 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 256, "polity": { "id": 14, "name": "mx_toltec", "long_name": "Toltecs", "start_year": 900, "end_year": 1199 }, "year_from": null, "year_to": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "present", "comment": "Within the Mesoamerican context, syncretism before the advent of Christianity did not involve the melding of distinct religious traditions, but rather of local variants of the same shared set of beliefs and practices. At the same time, it is worth noting that several issues related to religious beliefs and practices that are very difficult to reconstruct based on the available sources.§REF§summary of Jesper Nielsen’s pers. comm. to Enrico Cioni via Zoom conversation, May 10 2024. Summary approved by Jesper Nielsen via email on May 14, 2024.§REF§", "description": "" }, { "id": 257, "polity": { "id": 15, "name": "mx_basin_of_mexico_10", "long_name": "Middle Postclassic Basin of Mexico", "start_year": 1200, "end_year": 1426 }, "year_from": null, "year_to": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "absent", "comment": "On the whole, Mesoamerican religious culture was inclusive rather than exclusive, and not dogmatic or missionising in any way. Any local variants were not considered significantly distinct from the overall shared system of beliefs and practices. Even the notion of “conversion” would not have been understood. There is no evidence to suggest that, before the advent of Christianity, any particular groups were persecuted for holding distinct religious beliefs. Even a territorially expansive polity like the Mexica Empire tended to incorporate local deities into its pantheon when it conquered new territories. Conflict was motivated by differential access to resources rather than doctrinal disagreements. At the same time, it is worth noting that several issues related to religious beliefs and practices that are very difficult to reconstruct based on the available sources.§REF§summary of Jesper Nielsen’s pers. comm. to Enrico Cioni via Zoom conversation, May 10 2024. Summary approved by Jesper Nielsen via email on May 14, 2024.§REF§", "description": "" }, { "id": 258, "polity": { "id": 15, "name": "mx_basin_of_mexico_10", "long_name": "Middle Postclassic Basin of Mexico", "start_year": 1200, "end_year": 1426 }, "year_from": null, "year_to": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "present", "comment": "Within the Mesoamerican context, syncretism before the advent of Christianity did not involve the melding of distinct religious traditions, but rather of local variants of the same shared set of beliefs and practices. At the same time, it is worth noting that several issues related to religious beliefs and practices that are very difficult to reconstruct based on the available sources.§REF§summary of Jesper Nielsen’s pers. comm. to Enrico Cioni via Zoom conversation, May 10 2024. Summary approved by Jesper Nielsen via email on May 14, 2024.§REF§", "description": "" }, { "id": 259, "polity": { "id": 10, "name": "mx_basin_of_mexico_5", "long_name": "Late Formative Basin of Mexico", "start_year": -400, "end_year": -101 }, "year_from": null, "year_to": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "present", "comment": "Within the Mesoamerican context, syncretism before the advent of Christianity did not involve the melding of distinct religious traditions, but rather of local variants of the same shared set of beliefs and practices. At the same time, it is worth noting that several issues related to religious beliefs and practices that are very difficult to reconstruct based on the available sources.§REF§summary of Jesper Nielsen’s pers. comm. to Enrico Cioni via Zoom conversation, May 10 2024. Summary approved by Jesper Nielsen via email on May 14, 2024.§REF§", "description": "" }, { "id": 260, "polity": { "id": 9, "name": "mx_basin_of_mexico_4", "long_name": "Middle Formative Basin of Mexico", "start_year": -800, "end_year": -401 }, "year_from": null, "year_to": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "present", "comment": "Within the Mesoamerican context, syncretism before the advent of Christianity did not involve the melding of distinct religious traditions, but rather of local variants of the same shared set of beliefs and practices. At the same time, it is worth noting that several issues related to religious beliefs and practices that are very difficult to reconstruct based on the available sources.§REF§summary of Jesper Nielsen’s pers. comm. to Enrico Cioni via Zoom conversation, May 10 2024. Summary approved by Jesper Nielsen via email on May 14, 2024.§REF§", "description": "" }, { "id": 261, "polity": { "id": 654, "name": "so_isaaq_sultanate", "long_name": "Isaaq Sultanate", "start_year": 1300, "end_year": 1886 }, "year_from": null, "year_to": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "present", "comment": null, "description": "" }, { "id": 262, "polity": { "id": 614, "name": "cd_kanem", "long_name": "Kanem", "start_year": 800, "end_year": 1379 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 263, "polity": { "id": 261, "name": "cn_tang_dyn_1", "long_name": "Tang Dynasty I", "start_year": 617, "end_year": 763 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "present", "comment": "\"[O]ne must be cautious when assigning labels to particular elements of religious practice in this era, which, as the opening line of the nominally Buddhist Treasure Store Treatise suggests, were often profound intertwinings of Buddhism, Daoism, and other things besides.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/SGG5RZ8N\">[Copp_Nadeau 2012, p. 83]</a>", "description": "" }, { "id": 264, "polity": { "id": 82, "name": "pe_cuzco_6", "long_name": "Cuzco - Late Intermediate II", "start_year": 1250, "end_year": 1400 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 265, "polity": { "id": 77, "name": "pe_cuzco_1", "long_name": "Cuzco - Late Formative", "start_year": -500, "end_year": 200 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 266, "polity": { "id": 83, "name": "pe_inca_emp", "long_name": "Inca Empire", "start_year": 1375, "end_year": 1532 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "present", "comment": "\"The syncretism was multidirectional, in that the Inca state cult grew out of broader landscape ritual practices, and it also engaged with and modified to accommodate places where people worshiped a creator or the moon instead of the sun. Inca practices intervened in and drew from diverse religious practices seen in different parts of the Andes, as seen in their development of creation pilgrimages (Pachacamac, Titicaca), their occupation or patronage of local shrines (Huarochirí, Tiwanaku, Chinchacamac, Raqchi), and the local acceptance of elements of Inca religion. For the last, the non-Inca people of the Huánuco region testified to making sacrifices to Huanacaure, the sacred mountain of the Cusco Basin, to ensure prosperity (Ortíz de Zúñiga 1967[1562]).\" (R. Alan Covey, pers. comm. to R. Ainsworth, June 2023)", "description": "" }, { "id": 267, "polity": { "id": 80, "name": "pe_wari_emp", "long_name": "Wari Empire", "start_year": 650, "end_year": 999 }, "year_from": null, "year_to": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "present", "comment": "\"There are local imitations of Wari ceramics, which might suggest local people adding values and expressions that would be consistent with “syncretism.” At the same time, the excavation evidence and settlement patterns in Cusco don’t suggest significant changes.\" (R. Alan Covey, pers. comm. to R. Ainsworth, June 2023)", "description": "" }, { "id": 268, "polity": { "id": 483, "name": "iq_parthian_emp_2", "long_name": "Parthian Empire II", "start_year": 41, "end_year": 226 }, "year_from": null, "year_to": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "present", "comment": "The following quote implies that at least some groups within this polity worshipped both Zoroastrian and Greek gods. ”In the search of the faith of the Parthians, changes of religion in the Parthian vassal states or in states under Parthian influence also need to be examined. Helpful in this case are investigations in belief in the gods of Commagene, where, from 64/65 BC, a syncretism between Greek and Zoroastrian gods can be proven (see 5.2). There, the god Mithra is shown together with Antiochus I, king of the Commagene (Fig 11.4). […] The finds in Commagene in Nemrud Dagh (Turkish: Nemrut dagi, see 5.2) already mentioned the syncretism that existed between Greek and Iranian gods. Importantly, in a first phase, the gods depicted there received only their Greek names: Zeus, Apollo and Artemis. In a second phase, from about 65/64 BC, figures then received Graeco-Iranian double names (Fig 5.3). Thus, Zeus was equated with Ahura Mazda (Oromasdes, also written Oromazdes), Heracles with his Iranian counterpart – Verethragna. Mithra found his Greek equivalent in the sun god Helios as well as in Apollo and the god Hermes. In inscriptions, all four names are set in parallel: Mithra-Apollo-Helios-hermes. With the introduction of Ahura Mazda, Mithra and Verethragna, the influence of the Zoroastrian faith becomes clear. In Bactria, Mithra appears as Mirh.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/83JZCSRE\">[Ellerbrock 2021]</a>", "description": "" }, { "id": 269, "polity": { "id": 643, "name": "et_showa_sultanate", "long_name": "Shoa Sultanate", "start_year": 1108, "end_year": 1285 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "unknown", "comment": "The following quote points to the fact that only a single document has survived from this polity; the authors of the quote go on to summarise the information it provides and it does not include anything that would allow us to code this variable with any confidence. \"The Ḏikr at-tawārīḫ (literally “Annals”) is a short Arabic text (one folio) identified by Enrico Cerulli in 1936 in a miscellaneous Arabic manuscript dated 186325 and commonly (and misleadingly) entitled “Chronicle of Šawah.” It relates the rise of an Islamic power, possibly the “Sultanate of Šawah,” in the twelfth century at the southern end of the north-south route along the escarpment of the Central Highlands. It is the only written source emanating from this sultanate. This text, which relates events from 1063 to 1289/90 CE, deals mainly with internal quarrels between the different sovereigns who succeeded each other at the head of the region from its Islamization in 1108 to the invasion of the region in 1285 by the head of a different Islamic dynasty, the Walasmaʿ, with the likely support of the Christian ruler. [...] Rare information appears about the organization of this (or perhaps these) territories.\" The following quote points to the fact that only a single document has survived from this polity; the authors of the quote go on to summarise the information it provides and it does not include anything that would allow us to code this variable with any confidence. \"The Ḏikr at-tawārīḫ (literally “Annals”) is a short Arabic text (one folio) identified by Enrico Cerulli in 1936 in a miscellaneous Arabic manuscript dated 186325 and commonly (and misleadingly) entitled “Chronicle of Šawah.” It relates the rise of an Islamic power, possibly the “Sultanate of Šawah,” in the twelfth century at the southern end of the north-south route along the escarpment of the Central Highlands. It is the only written source emanating from this sultanate. This text, which relates events from 1063 to 1289/90 CE, deals mainly with internal quarrels between the different sovereigns who succeeded each other at the head of the region from its Islamization in 1108 to the invasion of the region in 1285 by the head of a different Islamic dynasty, the Walasmaʿ, with the likely support of the Christian ruler. [...] Rare information appears about the organization of this (or perhaps these) territories.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TA84VGHX\">[Chekroun_Hirsch_Kelly 2020, pp. 93-94]</a>", "description": "" }, { "id": 270, "polity": { "id": 130, "name": "ir_sassanid_emp_2", "long_name": "Sasanid Empire II", "start_year": 488, "end_year": 642 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "present", "comment": null, "description": "" }, { "id": 271, "polity": { "id": 130, "name": "ir_sassanid_emp_2", "long_name": "Sasanid Empire II", "start_year": 488, "end_year": 642 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "present", "comment": "\"On the eastern frontier religious ideas were also in flux and change. Here Hinduism made an impact as Buddhism certainly did. Popular religions of Central Asia also mingled with Zoroastrianism and this caused the growth of curious and interesting religious practices. For example in the Zoroastrian text we read that mourning for the dead in the form of crying (gr ̄ısta ̄n) and lamentation (m ̄oyag) was a sin, in which the deceased was prevented from crossing the river and reaching the Cˇinwant bridge because the river had become filled with the tears of those who had lamented. On the other hand, early Islamic sources on eastern Persia and Central Asia tell us that the Zoroastrian priests on a certain day lamented the death of the Persian hero, Siya ̄waxš. This event, which has come to be known as Sog i Siyawash was popular in Central Asia, where wall paintings at Panjekent show the lamentation scenes. Also songs were sung in Bukhara in memory of the story of Siyawash, by minstrels who were called “the Lamentation of the Mages [Zoroastrian Priests]” (griyistan ̄ı moγa ̄ n)109 exactly what was forbidden by the Zoroastrian Middle Persian texts. We now have other pictorial evidence of this ceremony or similar one in a panel relief from the Shumei collection. The relief shows a Zoroastrian priest tending the fire at the center of the picture and a group mourners behind him who are cutting or slashing their faces with knives or sharp objects.110 In this regard the Persian scholar Be ̄ru ̄n ̄ı states that in Sogdiana, on the last day of the month of Khshum people cried for the deceased people and lamented them and cut their faces, which goes well with this Shumei relief.111 This example should suffice to demonstrate the diversity of religiosity in the Sasanian empire which held Zoroastrianism as the official religion. Probably there was diversity from province to prov- ince and more influence from the neighboring regions in the prov- inces bordering the Sasanian empire, than the heartland where the Zoroastrian priests must have been able to propagate their religion more forcefully.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/MUKJ4G5K\">[Daryaee 2009, p. 96]</a>", "description": "" }, { "id": 272, "polity": { "id": 425, "name": "cn_northern_song_dyn", "long_name": "Northern Song", "start_year": 960, "end_year": 1127 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "present", "comment": "\"Most “Han” Chinese throughout China’s long history have not had confessional religious identities, with the exception of very small pockets of groups claiming Muslim, Protestant, Catholic, Jewish, and millenarian/sectarian identities. The overwhelming majority of Han Chinese would not call themselves Daoist, Buddhist, or Confucian. They enshrine Daoist, Buddhist, or other kinds of deities on their domestic altars alongside the tablets for their ancestors in a seemingly indiscriminate manner and they approach in a seemingly opportunistic manner deities or religious specialists of whichever persuasion to exorcize evil spirits, ward off bad fortune, produce a good marriage partner or a long-awaited male descendant, deliver good fortune and blessing for the family or cure for a difficult illness, find a lost cattle or motorcycle, or resolve a life dilemma. [...] The temples and specialists might, and do, vie with one another for clientele and donations, 4 but they never take the form of one religious tradition as a whole (e.g., Buddhism) against another religious tradition as a whole (e.g., Daoism) except occasionally at the elite, discursive level and in competition for patronage by the dynastic court (again usually at the elite level)[...]. [...] In contrast to among the commoner majority, more or less coherent religious group identities did develop during dynastic times among the elite religious practitioners such as members of the Buddhist sangha , the Quanzhen Daoist monastic order, and Confucian academies. [...] But one has to remember that the elite members of these religious traditions with a stronger sense of religious identities were a very small minority.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BETEPDVT\">[Chau_Schmidt-Leukel_Gentz 2013, pp. 146-6148]</a>", "description": "" }, { "id": 273, "polity": { "id": 546, "name": "cn_five_dyn", "long_name": "Five Dynasties Period", "start_year": 906, "end_year": 970 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "present", "comment": "\"Most “Han” Chinese throughout China’s long history have not had confessional religious identities, with the exception of very small pockets of groups claiming Muslim, Protestant, Catholic, Jewish, and millenarian/sectarian identities. The overwhelming majority of Han Chinese would not call themselves Daoist, Buddhist, or Confucian. They enshrine Daoist, Buddhist, or other kinds of deities on their domestic altars alongside the tablets for their ancestors in a seemingly indiscriminate manner and they approach in a seemingly opportunistic manner deities or religious specialists of whichever persuasion to exorcize evil spirits, ward off bad fortune, produce a good marriage partner or a long-awaited male descendant, deliver good fortune and blessing for the family or cure for a difficult illness, find a lost cattle or motorcycle, or resolve a life dilemma. [...] The temples and specialists might, and do, vie with one another for clientele and donations, 4 but they never take the form of one religious tradition as a whole (e.g., Buddhism) against another religious tradition as a whole (e.g., Daoism) except occasionally at the elite, discursive level and in competition for patronage by the dynastic court (again usually at the elite level)[...]. [...] In contrast to among the commoner majority, more or less coherent religious group identities did develop during dynastic times among the elite religious practitioners such as members of the Buddhist sangha , the Quanzhen Daoist monastic order, and Confucian academies. [...] But one has to remember that the elite members of these religious traditions with a stronger sense of religious identities were a very small minority.\"1 <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BETEPDVT\">[Chau_Schmidt-Leukel_Gentz 2013, pp. 146-148]</a>", "description": "" }, { "id": 274, "polity": { "id": 406, "name": "in_kalachuri_emp", "long_name": "Kalachuris of Kalyani", "start_year": 1157, "end_year": 1184 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "present", "comment": null, "description": "" }, { "id": 275, "polity": { "id": 242, "name": "ml_songhai_2", "long_name": "Songhai Empire - Askiya Dynasty", "start_year": 1493, "end_year": 1591 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Sync_rel_pra_ind_beli", "coded_value": "present", "comment": "Rulers did this. For example: \"In spite of being a thoroughgoing Muslim in many ways, Dawud still felt himself obliged to pay deference to pagan sentiment. Those who entered his presence prostrated and covered their heads with dust (T/fattash, pp. 184 and 193). At his Friday audience seven hundred eunuchs stood behind him dressed in silk. When he wanted to spit one of them ran forward and put out his sleeve for him to spit upon. Ahmad b. Muhammad b. Satid, a celebrated Timbuktu scholar witnessed this scene one day and afterwards said to Askia Dawud, ‘When I entered I was constrained to think you must be mad, corrupt or possessed.’ The Askia’s reply was full of significance and shows how far the Askia still felt himself compelled to lean in both directions—towards paganism and Islam. ‘I am not mad myself, but I rule over mad, impious and arrogant folk. It is for this reason that I play the madman myself and pretend to be possessed by a demon in order to frighten them and prevent them from harming the Muslims’ (T/factash, pp. 208-10).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4BMBC2JJ\">[Hunwick_Lewis 1966, pp. 310-311]</a>", "description": "" } ] }