Theo Sync Dif Rel List
A viewset for viewing and editing Theological Syncretism of Different Religions.
GET /api/rt/theological-syncretism-of-different-religions/?format=api&page=6
{ "count": 296, "next": null, "previous": "https://seshat-db.com/api/rt/theological-syncretism-of-different-religions/?format=api&page=5", "results": [ { "id": 255, "polity": { "id": 181, "name": "it_roman_k", "long_name": "Roman Kingdom", "start_year": -716, "end_year": -509 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "present", "comment": null, "description": "“At the same time a remarkable feature of Roman religion was its habit of continually introducing new (usually foreign) deities and cult practices, particularly from the Greek world. This was an inherent feature which can be traced back to the very earliest times. […] The result was the proliferation of a large number, and a bewildering variety, of cults, festivals and ceremonies, which continued to be observed in the classical period, even though most of them were (and perhaps always had been) obscure, and mysterious.” §REF§ (Cornell 2012, 25, 78, 162) Cornell, Tim. 2012. The Beginnings of Rome: Italy and Rome from the Bronze Age to the Punic Wars. London: Routledge. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/M8AKJQJZ\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: M8AKJQJZ </b></a>§REF§“As Rome expanded by treaty and conquest during the Monarchy and early Republic, it incorporated new citizens from added territories by creating new tribes of voters. At the same time, the new citizens’ gods were incorporated into the divine community, whose public cults constituted the state religion.” §REF§ (Ward 2003, 51) Ward, Allen Mason. 2003. A History of the Roman People. Upper Saddle River, New Jersey: Prentice Hall. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9ZMM8V48\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 9ZMM8V48 </b></a>§REF§“Roman religion was an amalgam of different traditions from at least as far back as we can hope to go. Leaving aside its mythical prehistory, Roman religion was always already multicultural.” §REF§ (Beard 1996, 3) Beard, Mary. 1996. Religions of Rome: Volume 1. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4A8FDSDD\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 4A8FDSDD </b></a>§REF§" }, { "id": 256, "polity": { "id": 193, "name": "it_papal_state_4", "long_name": "Papal States - Early Modern Period II", "start_year": 1648, "end_year": 1809 }, "year_from": null, "year_to": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "absent", "comment": null, "description": "“in Catholic societies an entire multi-state apparatus, the early modern Inquisition, had been created to eradicate such spiritual ambiguity and syncretism of belief, as well as to prevent “backsliding” into Judaism and Islam.” §REF§ Salzmann, 402) Salzmann, Ariel. 2013. ‘Migrants in Chains: On the Enslavement of Muslims in Renaissance and Enlightenment Europe’. In Religions. Vol 4. Pp. 392 – 411. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/I89VA8PS\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: I89VA8PS </b></a>§REF§" }, { "id": 257, "polity": { "id": 516, "name": "eg_old_k_1", "long_name": "Egypt - Classic Old Kingdom", "start_year": -2650, "end_year": -2350 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "absent", "comment": null, "description": "“Egypt's geographic isolation and the Egyptians' sense of cultural superiority ensured that most features of their religion were unaffected by foreign influence until the New Kingdom, when Egypt had more consistent contact with Western Asia.” §REF§ (Teeter 2013, 14) Teeter, Emily. 2013. ‘Egypt’. In The Cambridge Companion to Ancient Mediterranean Religions. Edited by Barbette Stanley Spaeth. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EI8SESIG\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: EI8SESIG </b></a>§REF§" }, { "id": 258, "polity": { "id": 518, "name": "eg_regions", "long_name": "Egypt - Period of the Regions", "start_year": -2150, "end_year": -2016 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "absent", "comment": null, "description": "“Egypt's geographic isolation and the Egyptians' sense of cultural superiority ensured that most features of their religion were unaffected by foreign influence until the New Kingdom, when Egypt had more consistent contact with Western Asia.” §REF§ (Teeter 2013, 14) Teeter, Emily. 2013. ‘Egypt’. In The Cambridge Companion to Ancient Mediterranean Religions. Edited by Barbette Stanley Spaeth. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EI8SESIG\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: EI8SESIG </b></a>§REF§" }, { "id": 259, "polity": { "id": 519, "name": "eg_middle_k", "long_name": "Egypt - Middle Kingdom", "start_year": -2016, "end_year": -1700 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "absent", "comment": null, "description": "‘’’ “Egypt’s geographic isolation and the Egyptians’ sense of cultural superiority ensured that most features of their religion were unaffected by foreign influence until the New Kingdom, when Egypt had more consistent contact with Western Asia.” §REF§ (Teeter 2013, 14) Teeter, Emily. 2013. ‘Egypt’. In The Cambridge Companion to Ancient Mediterranean Religions. Edited by Barbette Stanley Spaeth. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EI8SESIG\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: EI8SESIG </b></a>§REF§" }, { "id": 260, "polity": { "id": 517, "name": "eg_old_k_2", "long_name": "Egypt - Late Old Kingdom", "start_year": -2350, "end_year": -2150 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "absent", "comment": null, "description": "“Egypt's geographic isolation and the Egyptians' sense of cultural superiority ensured that most features of their religion were unaffected by foreign influence until the New Kingdom, when Egypt had more consistent contact with Western Asia.” §REF§ (Teeter 2013, 14) Teeter, Emily. 2013. ‘Egypt’. In The Cambridge Companion to Ancient Mediterranean Religions. Edited by Barbette Stanley Spaeth. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EI8SESIG\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: EI8SESIG </b></a>§REF§" }, { "id": 261, "polity": { "id": 198, "name": "eg_new_k_1", "long_name": "Egypt - New Kingdom Thutmosid Period", "start_year": -1550, "end_year": -1293 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "present", "comment": null, "description": "“Egypt’s geographic isolation and the Egyptians sense of cultural superiority ensured most features of their religion were unaffected by foreign influence until the New Kingdom, when Egypt had more consistent contact with Western Asia. From that time the Levantine gods (Astarte, Anat, Baal, Reshep, and Qudshu) were incorporated into the pantheon.” §REF§(Teeter 2013, 14) Teeter, Emily. 2013. ‘Egypt’. In The Cambridge Companion to Ancient Mediterranean Religions. Edited by Barbette Stanley Spaeth. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EI8SESIG\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: EI8SESIG </b></a>§REF§“The number of gods was seemingly endless through the forces of syncretism.” §REF§(Teeter 2013, 15) Teeter, Emily. 2013. ‘Egypt’. In The Cambridge Companion to Ancient Mediterranean Religions. Edited by Barbette Stanley Spaeth. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EI8SESIG\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: EI8SESIG </b></a>§REF§" }, { "id": 262, "polity": { "id": 109, "name": "eg_ptolemaic_k_1", "long_name": "Ptolemaic Kingdom I", "start_year": -305, "end_year": -217 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "present", "comment": null, "description": "“The Greeks and Egyptians came to identify their respective deity in the other’s religion: Apollo as Horus, Hermes as Thoth, Zeus as Amon, and Aphrodite as Hathor. Over time the Greeks influenced the Egyptians, and the Egyptians influenced the Greeks, and new cults emerged in Egypt.” §REF§ (Wellendorf 2008, 35) Wellendorf, Heather. 2008. Ptolemy’s Political Tool: Religion’. Studa Antiqua. Vol 6. Pp. 33-38. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RVZXCCR6\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: RVZXCCR6 </b></a>§REF§" }, { "id": 263, "polity": { "id": 199, "name": "eg_new_k_2", "long_name": "Egypt - New Kingdom Ramesside Period", "start_year": -1293, "end_year": -1070 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "present", "comment": null, "description": "“Egypt’s geographic isolation and the Egyptians sense of cultural superiority ensured most features of their religion were unaffected by foreign influence until the New Kingdom, when Egypt had more consistent contact with Western Asia. From that time the Levantine gods (Astarte, Anat, Baal, Reshep, and Qudshu) were incorporated into the pantheon.” §REF§(Teeter 2013, 14) Teeter, Emily. 2013. ‘Egypt’. In The Cambridge Companion to Ancient Mediterranean Religions. Edited by Barbette Stanley Spaeth. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EI8SESIG\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: EI8SESIG </b></a>§REF§“The number of gods was seemingly endless through the forces of syncretism.” §REF§(Teeter 2013, 15) Teeter, Emily. 2013. ‘Egypt’. In The Cambridge Companion to Ancient Mediterranean Religions. Edited by Barbette Stanley Spaeth. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EI8SESIG\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: EI8SESIG </b></a>§REF§" }, { "id": 264, "polity": { "id": 207, "name": "eg_ptolemaic_k_2", "long_name": "Ptolemaic Kingdom II", "start_year": -217, "end_year": -30 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "present", "comment": null, "description": "“The Greeks and Egyptians came to identify their respective deity in the other’s religion: Apollo as Horus, Hermes as Thoth, Zeus as Amon, and Aphrodite as Hathor. Over time the Greeks influenced the Egyptians, and the Egyptians influenced the Greeks, and new cults emerged in Egypt.” §REF§ (Wellendorf 2008, 35) Wellendorf, Heather. 2008. Ptolemy’s Political Tool: Religion’. Studa Antiqua. Vol 6. Pp. 33-38. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RVZXCCR6\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: RVZXCCR6 </b></a>§REF§" }, { "id": 265, "polity": { "id": 232, "name": "eg_mamluk_sultanate_1", "long_name": "Egypt - Mamluk Sultanate I", "start_year": 1260, "end_year": 1348 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "present", "comment": null, "description": "“the popularity of the Shadhiliyya is probably to be attributed to its flexibility and lack of real institutional structure, a characteristic which allowed it to adapt to changing conditions and embrace a variety of more local popular practices and beliefs. Combining aspects of Sunni piety, based on the Qur’an and hadith, and Sufi mysticism, al-Shad- hili’s teachings provided a middle way. […] Though more extreme forms of Sufism existed, Ibn ‘Ata’ Allah’s career and preaching exemplify the moderate Sufism of the time which melded Sunni orthodoxy with Sufi spirituality, for Ibn ‘Ata’ Allah was both orthodox scholar and Sufi shaykh. His sermons, addressed to ordinary people, while propagating rather conventional Sunni themes, also introduced listeners to Sufi ideas which now incorporated elements of popular religion such as saints, miracles, the invocation of God, and visits to the tombs of saints and the pious. […] The more conservative environment, one most receptive to orthodox Islam in its several forms, furthered the process of re-Sunnification, even Islamization in Egypt. Partly through the regime’s utilization of these various currents and partly as a result of natural inclinations, it would seem, a certain cross-fertilization or homogenization of Sunnism and Sufism occurred in early Mamluk Egypt and Syria. Orthodox scholars were appointed to Sufi institutions 104 and by the end of the fourteenth century the teaching of Sufism in madrasas had become acceptable. 105 The Shadhili shaykh Ibn ‘Ata’ Allah, for example, ended his life as a professor in the Mansuriyya madrasa. §REF§ (Northrup 1998, 267-271) Northrup, Linda. 1998. ‘The Bahri Mamlūk sultanate, 1250-1390’. In The Cambridge History of Egypt. Edited by Carl Petry. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9WEQDXH2\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 9WEQDXH2 </b></a>§REF§" }, { "id": 266, "polity": { "id": 239, "name": "eg_mamluk_sultanate_3", "long_name": "Egypt - Mamluk Sultanate III", "start_year": 1412, "end_year": 1517 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "present", "comment": null, "description": "“the popularity of the Shadhiliyya is probably to be attributed to its flexibility and lack of real institutional structure, a characteristic which allowed it to adapt to changing conditions and embrace a variety of more local popular practices and beliefs. Combining aspects of Sunni piety, based on the Qur’an and hadith, and Sufi mysticism, al-Shad- hili’s teachings provided a middle way. […] Though more extreme forms of Sufism existed, Ibn ‘Ata’ Allah’s career and preaching exemplify the moderate Sufism of the time which melded Sunni orthodoxy with Sufi spirituality, for Ibn ‘Ata’ Allah was both orthodox scholar and Sufi shaykh. His sermons, addressed to ordinary people, while propagating rather conventional Sunni themes, also introduced listeners to Sufi ideas which now incorporated elements of popular religion such as saints, miracles, the invocation of God, and visits to the tombs of saints and the pious. […] The more conservative environment, one most receptive to orthodox Islam in its several forms, furthered the process of re-Sunnification, even Islamization in Egypt. Partly through the regime’s utilization of these various currents and partly as a result of natural inclinations, it would seem, a certain cross-fertilization or homogenization of Sunnism and Sufism occurred in early Mamluk Egypt and Syria. Orthodox scholars were appointed to Sufi institutions 104 and by the end of the fourteenth century the teaching of Sufism in madrasas had become acceptable. 105 The Shadhili shaykh Ibn ‘Ata’ Allah, for example, ended his life as a professor in the Mansuriyya madrasa. §REF§ (Northrup 1998, 267-271) Northrup, Linda. 1998. ‘The Bahri Mamlūk sultanate, 1250-1390’. In The Cambridge History of Egypt. Edited by Carl Petry. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9WEQDXH2\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 9WEQDXH2 </b></a>§REF§" }, { "id": 267, "polity": { "id": 236, "name": "eg_mamluk_sultanate_2", "long_name": "Egypt - Mamluk Sultanate II", "start_year": 1348, "end_year": 1412 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "present", "comment": null, "description": "“the popularity of the Shadhiliyya is probably to be attributed to its flexibility and lack of real institutional structure, a characteristic which allowed it to adapt to changing conditions and embrace a variety of more local popular practices and beliefs. Combining aspects of Sunni piety, based on the Qur’an and hadith, and Sufi mysticism, al-Shad- hili’s teachings provided a middle way. […] Though more extreme forms of Sufism existed, Ibn ‘Ata’ Allah’s career and preaching exemplify the moderate Sufism of the time which melded Sunni orthodoxy with Sufi spirituality, for Ibn ‘Ata’ Allah was both orthodox scholar and Sufi shaykh. His sermons, addressed to ordinary people, while propagating rather conventional Sunni themes, also introduced listeners to Sufi ideas which now incorporated elements of popular religion such as saints, miracles, the invocation of God, and visits to the tombs of saints and the pious. […] The more conservative environment, one most receptive to orthodox Islam in its several forms, furthered the process of re-Sunnification, even Islamization in Egypt. Partly through the regime’s utilization of these various currents and partly as a result of natural inclinations, it would seem, a certain cross-fertilization or homogenization of Sunnism and Sufism occurred in early Mamluk Egypt and Syria. Orthodox scholars were appointed to Sufi institutions 104 and by the end of the fourteenth century the teaching of Sufism in madrasas had become acceptable. 105 The Shadhili shaykh Ibn ‘Ata’ Allah, for example, ended his life as a professor in the Mansuriyya madrasa. §REF§ (Northrup 1998, 267-271) Northrup, Linda. 1998. ‘The Bahri Mamlūk sultanate, 1250-1390’. In The Cambridge History of Egypt. Edited by Carl Petry. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9WEQDXH2\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 9WEQDXH2 </b></a>§REF§" }, { "id": 268, "polity": { "id": 200, "name": "eg_thebes_libyan", "long_name": "Egypt - Thebes-Libyan Period", "start_year": -1069, "end_year": -747 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "present", "comment": null, "description": "“At Thebes, the high priest Harsiese declared himself king, and was buried at Medinet Habu in a falcon-headed sarcophagus in clear imitation of the funerary traditions of the Tanite rulers.” §REF§ (Taylor 2000, 330) Taylor, John. 2000. ‘The Third Intermediate Period (1069-664 BC)’. In The Oxford History of Ancient Egypt. Edited by Ian Shaw. Oxford: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RM7U7FZK\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: RM7U7FZK </b></a> §REF§" }, { "id": 269, "polity": { "id": 520, "name": "eg_thebes_hyksos", "long_name": "Egypt - Thebes-Hyksos Period", "start_year": -1720, "end_year": -1567 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "absent", "comment": null, "description": "“Egypt’s geographic isolation and the Egyptians’ sense of cultural superiority ensured that most features of their religion were unaffected by foreign influence until the New Kingdom, when Egypt had more consistent contact with Western Asia.” §REF§ (Teeter 2013, 14) Teeter, Emily. 2013. ‘Egypt’. In The Cambridge Companion to Ancient Mediterranean Religions. Edited by Barbette Stanley Spaeth. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EI8SESIG\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: EI8SESIG </b></a>§REF§" }, { "id": 270, "polity": { "id": 205, "name": "eg_inter_occupation", "long_name": "Egypt - Inter-Occupation Period", "start_year": -404, "end_year": -342 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "present", "comment": null, "description": "“Egypt's geographic isolation and the Egyptians' sense of cultural superiority ensured that most features of their religion were unaffected by foreign influence until the New Kingdom, when Egypt had more consistent contact with Western Asia. From that time, Levantine gods (Astarte, Anat, Baal, Reshep, and Qudshu) were incorporated into the pantheon. The beliefin, and reverence for, foreign deities is suggested by King Amunhotep Ill's request to Mitanni (now northern Syria) King Tushratta for a statue of Ishtar of Nineveh to alleviate an illness.” […]“Egypt was profoundly polytheistic, and by the New Kingdom and later there were thousands of deities […] The number of gods was seemingly endless through the forces of syncretism.” §REF§ (Teeter 2013, 14, 22) Teeter, Emily. 2013. ‘Egypt’. In The Cambridge Companion to Ancient Mediterranean Religions. Edited by Barbette Stanley Spaeth. Cambridge: Cambridge University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EI8SESIG\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: EI8SESIG </b></a>§REF§ Among the Greeks, Carians, Phoenicians, and Aramaeans, syncretizing tendencies might have allowed worship of their gods at Egyptian sanctuaries; nevertheless, whenever possible these various communities would have preferred to worship in sanctuaries dedicated to their own respective gods. §REF§ (Kaplan 2010, 17) Kaplan, Phillip. ‘Cross-cultural Contacts among Mercenary Communities in Saite and Persian Egypt’. Mediterranean Historical Review. Vol. 18. Pp. 1-31. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/3TFGDR9I\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: 3TFGDR9I </b></a>§REF§" }, { "id": 271, "polity": { "id": 446, "name": "pg_orokaiva_colonial", "long_name": "Orokaiva - Colonial", "start_year": 1884, "end_year": 1942 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "present", "comment": null, "description": "'Mission influence is mixed somewhat with traditional beliefs and there is an air of mysticism about the resultant religious system.’§REF§ Kearney, George E. 1966. “Cognitive Capacity Among The Orokaiva”, 6 Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/C4QANB97\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: C4QANB97 </b></a>§REF§" }, { "id": 272, "polity": { "id": 154, "name": "id_iban_2", "long_name": "Iban - Brooke Raj and Colonial", "start_year": 1841, "end_year": 1987 }, "year_from": null, "year_to": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "absent", "comment": null, "description": "“Hinduism has touched the Iban, as the title for deity (petera) and the names of some of the spirits imply. But neither Hinduism nor Islam has radically influenced Iban religion, which remains cult based on a belief in the spirits on men, nature, and super-nature.” §REF§ (Jensen, 1974, 4) Jensen, Erik. 1974. The Iban and Their Religion. London: Oxford University Press. Seshat URL: <a href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CVIQZD7C\" target=\"_blank\" class=\"fw-bolder\"> <b> Zotero link: CVIQZD7C </b></a> §REF§" }, { "id": 273, "polity": { "id": 172, "name": "ir_il_khanate", "long_name": "Ilkhanate", "start_year": 1256, "end_year": 1339 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "present", "comment": null, "description": "“The Mongols did not see any contradiction between their own religious and cultural integrity and cross-cultural borrowing. As Strathern explains, immanentist societies might draw social distinctions between ‘their cult’ and ‘our cult’, but they also identify equivalences between specific metapersons and gods, thus enabling elasticity and translatability between the local and universal. Instead of setting boundaries between religions, immanentist traditions assume that religions function as a means of intercultural translatability. The Mongols did indeed embrace inter-religious transparency. In their edicts and ultimatums, Eternal Heaven (tenggeri), the supreme sky-deity that granted Chinggis Khan its blessing and the mandate of world-ruling, was translated as Deus, Allah, Khuda or Tian, depending on the audience.”§REF§(Brack 2021, 21) Brack, J. 2021. Disenchanting Heaven: Interfaith Debate, Sacral Kingship, and Conversion to Islam in the Mongol Empire, 1260-1335. Past & Present 250(1): 11-53. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/BRACK/titleCreatorYear/items/MADZH84Q/item-list §REF§" }, { "id": 274, "polity": { "id": 268, "name": "cn_yuan_dyn", "long_name": "Great Yuan", "start_year": 1271, "end_year": 1368 }, "year_from": null, "year_to": null, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "present", "comment": null, "description": "“The Mongols did not see any contradiction between their own religious and cultural integrity and cross-cultural borrowing. As Strathern explains, immanentist societies might draw social distinctions between ‘their cult’ and ‘our cult’, but they also identify equivalences between specific metapersons and gods, thus enabling elasticity and translatability between the local and universal. Instead of setting boundaries between religions, immanentist traditions assume that religions function as a means of intercultural translatability. The Mongols did indeed embrace inter-religious transparency. In their edicts and ultimatums, Eternal Heaven (tenggeri), the supreme sky-deity that granted Chinggis Khan its blessing and the mandate of world-ruling, was translated as Deus, Allah, Khuda or Tian, depending on the audience.”§REF§(Brack 2021, 21) Brack, J. 2021. Disenchanting Heaven: Interfaith Debate, Sacral Kingship, and Conversion to Islam in the Mongol Empire, 1260-1335. Past & Present 250(1): 11-53. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/search/BRACK/titleCreatorYear/items/MADZH84Q/item-list §REF§" }, { "id": 275, "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": "IFR", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "present", "comment": "“It seems fairly clear that, traditionally in India, people readily transferred or distributed their allegiance between different sects, seeing no logical inconsistency in approaching different gods for different purposes, and that this apparently syncretic style of religious behaviour encouraged a relaxed attitude to what others did as well; evidently, too, rulers generally extended their acceptance of this practice.”§REF§(Copland, Mabbett, Roy, Brittlebank and Bowles 2012: 74-77) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/ATSZ6QBU§REF§", "description": "" }, { "id": 276, "polity": { "id": 639, "name": "so_ajuran_sultanate", "long_name": "Ajuran Sultanate", "start_year": 1250, "end_year": 1700 }, "year_from": null, "year_to": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "present", "comment": "\"African Islam, at least south of the Sahara, has been strongly influenced by Sufism. This has made it much more eclectic, flexible, and less vulnerable, if not wholly immune, to external stridency than might otherwise have been the case. Although there has been and continues to be disagreement about the precise nature of Sufi influence in Africa, the emphasis placed by Sufism historically on personal piety and exemplary behaviour, in the words of Knut Vikor, has been rather more important than ‘its external functions as a focus for political combat and jihad’. In other words, African Muslims have been historically less responsive to the call to arms than others of the Faith. Second, and more directly pertinent to north-east Africa, it has been suggested that Somali ‘xenophobia’ has likewise rendered Islam in that area comparatively immune to external influence. This goes some way to explaining what Iqbal Jhazbhay terms ‘the relative inter-faith détente that has existed between Christian and Islamic spheres of influence in the Horn of Africa’. Somali Islam ‘appears to be solidly located within a tradition of regional, geo-cultural, peaceful co-existence between Christianity, Islam and indigenous animistic tendencies’.\" §REF§ (Reid 2011, 59) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/CZB48WKQ/collection§REF§", "description": "" }, { "id": 277, "polity": { "id": 646, "name": "so_ifat_sultanate", "long_name": "Ifat Sultanate", "start_year": 1280, "end_year": 1375 }, "year_from": null, "year_to": null, "tag": "IFR", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "present", "comment": "\"African Islam, at least south of the Sahara, has been strongly influenced by Sufism. This has made it much more eclectic, flexible, and less vulnerable, if not wholly immune, to external stridency than might otherwise have been the case. Although there has been and continues to be disagreement about the precise nature of Sufi influence in Africa, the emphasis placed by Sufism historically on personal piety and exemplary behaviour, in the words of Knut Vikor, has been rather more important than ‘its external functions as a focus for political combat and jihad’. In other words, African Muslims have been historically less responsive to the call to arms than others of the Faith. Second, and more directly pertinent to north-east Africa, it has been suggested that Somali ‘xenophobia’ has likewise rendered Islam in that area comparatively immune to external influence. This goes some way to explaining what Iqbal Jhazbhay terms ‘the relative inter-faith détente that has existed between Christian and Islamic spheres of influence in the Horn of Africa’. Somali Islam ‘appears to be solidly located within a tradition of regional, geo-cultural, peaceful co-existence between Christianity, Islam and indigenous animistic tendencies’.\" §REF§ (Reid 2011, 59) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/CZB48WKQ/collection§REF§", "description": "" }, { "id": 278, "polity": { "id": 663, "name": "ni_oyo_emp_1", "long_name": "Oyo", "start_year": 1300, "end_year": 1535 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 279, "polity": { "id": 661, "name": "ni_oyo_emp_2", "long_name": "Ilú-ọba Ọ̀yọ́", "start_year": 1601, "end_year": 1835 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 280, "polity": { "id": 60, "name": "gr_crete_pre_palace", "long_name": "Prepalatial Crete", "start_year": -3000, "end_year": -1900 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 281, "polity": { "id": 63, "name": "gr_crete_mono_palace", "long_name": "Monopalatial Crete", "start_year": -1450, "end_year": -1300 }, "year_from": null, "year_to": null, "tag": "SSP", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 282, "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": "Theo_sync_dif_rel", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 283, "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": "Theo_sync_dif_rel", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 284, "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": "Theo_sync_dif_rel", "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": 285, "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": "Theo_sync_dif_rel", "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": 286, "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": "Theo_sync_dif_rel", "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": 287, "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": "Theo_sync_dif_rel", "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": 288, "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": "Theo_sync_dif_rel", "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": 289, "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": "Theo_sync_dif_rel", "coded_value": "present", "comment": "\"African Islam, at least south of the Sahara, has been strongly influenced by Sufism. This has made it much more eclectic, flexible, and less vulnerable, if not wholly immune, to external stridency than might otherwise have been the case. Although there has been and continues to be disagreement about the precise nature of Sufi influence in Africa, the emphasis placed by Sufism historically on personal piety and exemplary behaviour, in the words of Knut Vikor, has been rather more important than ‘its external functions as a focus for political combat and jihad’. In other words, African Muslims have been historically less responsive to the call to arms than others of the Faith. Second, and more directly pertinent to north-east Africa, it has been suggested that Somali ‘xenophobia’ has likewise rendered Islam in that area comparatively immune to external influence. This goes some way to explaining what Iqbal Jhazbhay terms ‘the relative inter-faith détente that has existed between Christian and Islamic spheres of influence in the Horn of Africa’. Somali Islam ‘appears to be solidly located within a tradition of regional, geo-cultural, peaceful co-existence between Christianity, Islam and indigenous animistic tendencies’.\" §REF§ (Reid 2011, 59) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/SU25S5BX/items/CZB48WKQ/collection§REF§", "description": "" }, { "id": 290, "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": "Theo_sync_dif_rel", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 291, "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": "Theo_sync_dif_rel", "coded_value": "present", "comment": "\"Deep engagement with Buddhism was not only to be seen in the new philosophical texts of Daoism; new Daoist practices were also steeped in the teachings of the Buddhists, though it is crucial to keep in mind that, by the Tang, Buddhism had already been in China for many centuries and had become a profoundly Chinese tradition, which had over the centuries been transformed according to the styles and concerns of Chinese civilization. Thus, one 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. [...] Techniques that offered protection from sorcerous attacks can be found in the period ’ s manuals of medieval medicine, as well as in the ritual handbooks of religious practitioners of not only Daoists and Buddhists but also those who worked in older native traditions that had no strong institutions or abiding names. They were, notably, features of the ritual techniques of the loose tradition that in recent years has come to be known (not entirely satisfactorily) as “Buddho-Daoism,” hybrid forms of religious practice characterized, for example, by Buddhist uses of native Chinese talismanic written figures, or fu.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/SGG5RZ8N\">[Copp_Nadeau 2012, pp. 83-96]</a>", "description": "" }, { "id": 292, "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": "Theo_sync_dif_rel", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 293, "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": "Theo_sync_dif_rel", "coded_value": "unknown", "comment": null, "description": "" }, { "id": 294, "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": "Theo_sync_dif_rel", "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.\" <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": 295, "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": "Theo_sync_dif_rel", "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": 296, "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": "Theo_sync_dif_rel", "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. 146-148]</a>", "description": "" }, { "id": 297, "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": "Theo_sync_dif_rel", "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. 146-148]</a>", "description": "" }, { "id": 298, "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": "Theo_sync_dif_rel", "coded_value": "present", "comment": null, "description": "" }, { "id": 299, "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": "Theo_sync_dif_rel", "coded_value": "present", "comment": "\"Islam had little popular support and remained largely an alien religion of foreign and élite groups, though this is not to ignore the Islamic elements, which may already by this time have become thorough- ly integrated into Songhay religion itself.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4BMBC2JJ\">[Hunwick_Lewis 1966, p. 315]</a>", "description": "" }, { "id": 300, "polity": { "id": 786, "name": "gb_british_emp_2", "long_name": "British Empire II", "start_year": 1850, "end_year": 1968 }, "year_from": 1850, "year_to": 1900, "tag": "TRS", "is_disputed": false, "is_uncertain": false, "name": "Theo_sync_dif_rel", "coded_value": "present", "comment": "For example: “Yoruba veneration of and identification with ancestors (as in the masked spirits of Egungun), the spatialized notion of religion in the community (as in the sacred centre-akata- of a town quarter), the hierarchies of seniority and authority (as in the institution of the king -oba- and the mass of subordinated title-holders), and a host of other cultural signifiers were assigned reformulated significance in light of Chrisitan belief.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ED2JBV35\">[Mccaskie 1999, pp. 669-682]</a>", "description": "" } ] }