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Names of ceramic types used in the region during this period.
[1]
[1]: (Stoner, Nichols, Alex and Crider 2015) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/JQAPZCU7. |
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Names of ceramic types used in the region during this period.
[1]
[1]: (Stoner, Nichols, Alex and Crider 2015) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/JQAPZCU7. |
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Names of ceramic types used in the region during this period.
[1]
[1]: (Stoner, Nichols, Alex and Crider 2015) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/JQAPZCU7. |
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Names of ceramic types used in the region during this period.
[1]
[1]: (Stoner, Nichols, Alex and Crider 2015) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/JQAPZCU7. |
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Names of ceramic types used in the region during this period.
[1]
[1]: (Stoner, Nichols, Alex and Crider 2015) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/JQAPZCU7. |
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Names of ceramic types used in the region during this period.
[1]
[1]: (Stoner, Nichols, Alex and Crider 2015) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/JQAPZCU7. |
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Names of ceramic types used in the region during this period.
[1]
[1]: (Stoner, Nichols, Alex and Crider 2015) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/JQAPZCU7. |
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Names of ceramic types used in the region during this period.
[1]
[1]: (Stoner, Nichols, Alex and Crider 2015) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/JQAPZCU7. |
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This archaeological quasi-polity might be referred to by the names of excavated sites within its bounds, the name of particular Basin of Mexico ceramic phases, or the name of Basin of Mexico subregions within its bounds during the Late and Terminal Formative (also known as First Intermediate Periods 2 and 3 in the alternative Basin of Mexico Project chronology).
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This archaeological quasi-polity might be referred to by the names of excavated sites within its bounds, the name of particular Basin of Mexico ceramic phases, or the name of Basin of Mexico subregions within its bounds during the Late and Terminal Formative (also known as First Intermediate Periods 2 and 3 in the alternative Basin of Mexico Project chronology).
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Big Island of Hawai’i, Hawai’i Island, Island of Hawai’i, Big Island, Owyhee, Owhyhee; Hawaii ... cannot yet be machine read. “Hawai’i” is also spelled “Hawaii”
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Big Island of Hawai’i, Hawai’i Island, Island of Hawai’i, Big Island, Owyhee, Owhyhee; Hawaii ... cannot yet be machine read. “Hawai’i” is also spelled “Hawaii”
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Big Island of Hawai’i, Hawai’i Island, Island of Hawai’i, Big Island, Owyhee, Owhyhee; Hawaii ... cannot yet be machine read. “Hawai’i” is also spelled “Hawaii”
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Big Island of Hawai’i, Hawai’i Island, Island of Hawai’i, Big Island, Owyhee, Owhyhee; Hawaii ... cannot yet be machine read. “Hawai’i” is also spelled “Hawaii”
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Big Island of Hawai’i, Hawai’i Island, Island of Hawai’i, Big Island, Owyhee, Owhyhee; Hawaii ... cannot yet be machine read. “Hawai’i” is also spelled “Hawaii”
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Big Island of Hawai’i, Hawai’i Island, Island of Hawai’i, Big Island, Owyhee, Owhyhee; Hawaii ... cannot yet be machine read. “Hawai’i” is also spelled “Hawaii”
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Big Island of Hawai’i, Hawai’i Island, Island of Hawai’i, Big Island, Owyhee, Owhyhee; Hawaii ... cannot yet be machine read. “Hawai’i” is also spelled “Hawaii”
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Pauketat and Emerson
[1]
use "Fisher Phase" to describe the first phase of Oneota occupation of the region, up until the 1400s, and "Huber Phase" to describe its latter phase. Gibbon
[2]
uses the name "Bold Counselor Phase" for the Oneota occupation of the region between 1250 and 1450 CE, while the "Oneota Classic Horizon" roughly corresponds to the time-span between 1350 and 1450.
[1]: T. Pauketat and J. Brown, The late prehistory and protohistory of Illinois, in J.A. Walthall and T.E. Emerson (eds.) Calumet & fleur-de-lys: archaeology of Indian and French contact in the midcontinent (1992), pp. 77-128 [2]: G. Gibbon, Oneota, in P. Peregrine, M. Ember and Human Relations Area Files, Inc. (eds.) Encyclopedia of Prehistory: Volume 6: North America (2001), pp. 389-407 |
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|
Pauketat and Emerson
[1]
use "Fisher Phase" to describe the first phase of Oneota occupation of the region, up until the 1400s, and "Huber Phase" to describe its latter phase. Gibbon
[2]
uses the name "Bold Counselor Phase" for the Oneota occupation of the region between 1250 and 1450 CE, while the "Oneota Classic Horizon" roughly corresponds to the time-span between 1350 and 1450.
[1]: T. Pauketat and J. Brown, The late prehistory and protohistory of Illinois, in J.A. Walthall and T.E. Emerson (eds.) Calumet & fleur-de-lys: archaeology of Indian and French contact in the midcontinent (1992), pp. 77-128 [2]: G. Gibbon, Oneota, in P. Peregrine, M. Ember and Human Relations Area Files, Inc. (eds.) Encyclopedia of Prehistory: Volume 6: North America (2001), pp. 389-407 |
||||||
|
Pauketat and Emerson
[1]
use "Fisher Phase" to describe the first phase of Oneota occupation of the region, up until the 1400s, and "Huber Phase" to describe its latter phase. Gibbon
[2]
uses the name "Bold Counselor Phase" for the Oneota occupation of the region between 1250 and 1450 CE, while the "Oneota Classic Horizon" roughly corresponds to the time-span between 1350 and 1450.
[1]: T. Pauketat and J. Brown, The late prehistory and protohistory of Illinois, in J.A. Walthall and T.E. Emerson (eds.) Calumet & fleur-de-lys: archaeology of Indian and French contact in the midcontinent (1992), pp. 77-128 [2]: G. Gibbon, Oneota, in P. Peregrine, M. Ember and Human Relations Area Files, Inc. (eds.) Encyclopedia of Prehistory: Volume 6: North America (2001), pp. 389-407 |
||||||
|
Pauketat and Emerson
[1]
use "Fisher Phase" to describe the first phase of Oneota occupation of the region, up until the 1400s, and "Huber Phase" to describe its latter phase. Gibbon
[2]
uses the name "Bold Counselor Phase" for the Oneota occupation of the region between 1250 and 1450 CE, while the "Oneota Classic Horizon" roughly corresponds to the time-span between 1350 and 1450.
[1]: T. Pauketat and J. Brown, The late prehistory and protohistory of Illinois, in J.A. Walthall and T.E. Emerson (eds.) Calumet & fleur-de-lys: archaeology of Indian and French contact in the midcontinent (1992), pp. 77-128 [2]: G. Gibbon, Oneota, in P. Peregrine, M. Ember and Human Relations Area Files, Inc. (eds.) Encyclopedia of Prehistory: Volume 6: North America (2001), pp. 389-407 |
||||||
|
[1]
[1]: Illinois State Museum, The Illinois, Identity (2000), http://www.museum.state.il.us/muslink/nat_amer/post/htmls/hi_decline.html |
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[1]
[1]: Illinois State Museum, The Illinois, Identity (2000), http://www.museum.state.il.us/muslink/nat_amer/post/htmls/hi_decline.html |
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[1]
[1]: Illinois State Museum, The Illinois, Identity (2000), http://www.museum.state.il.us/muslink/nat_amer/post/htmls/hi_decline.html |
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[1]
[1]: Illinois State Museum, The Illinois, Identity (2000), http://www.museum.state.il.us/muslink/nat_amer/post/htmls/hi_decline.html |
||||||
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[1]
[1]: Illinois State Museum, The Illinois, Identity (2000), http://www.museum.state.il.us/muslink/nat_amer/post/htmls/hi_decline.html |
||||||
|
[1]
[1]: Illinois State Museum, The Illinois, Identity (2000), http://www.museum.state.il.us/muslink/nat_amer/post/htmls/hi_decline.html |
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’One of the best-known states controlled the strategic Mekong Delta (Higham 2001). Called Funan by the Chinese, it incorporated large walled cities linked by canals stretching for tens of kilometers across the flat deltaic landscape.’
[1]
’In his opening paragraphs on Funan is his major synthesis, Coedes wrote that ’Funan’ was derived from the Khmer word bnam/vnam, "mountain" [...]’
[2]
’The phrase “Culture of Oc Èo” is used to denote the culture that emerged and developed in this delta area throughout the first half of the first millen- nium C.E., as exhibited by the uncovering of more than 300 sites.’
[3]
’FUNAN. This is the modern pronunciation of Chinese characters used in texts from the third to the seventh centuries to denote a kingdom centered in the lower Mekong Valley (see map 7). In ancient times they were probably pronounced biunâm, which is a good approxima- tion of the Khmer word bnam, now pronounced phnom and meaning “mountain.”’
[4]
[1]: (Higham 2013, p. 586) [2]: (Vickery 1998, p. 36) [3]: (Ooi 2004, pp. 6-7) [4]: (Miksic 2007, p. 121) |
||||||
|
’One of the best-known states controlled the strategic Mekong Delta (Higham 2001). Called Funan by the Chinese, it incorporated large walled cities linked by canals stretching for tens of kilometers across the flat deltaic landscape.’
[1]
’In his opening paragraphs on Funan is his major synthesis, Coedes wrote that ’Funan’ was derived from the Khmer word bnam/vnam, "mountain" [...]’
[2]
’The phrase “Culture of Oc Èo” is used to denote the culture that emerged and developed in this delta area throughout the first half of the first millen- nium C.E., as exhibited by the uncovering of more than 300 sites.’
[3]
’FUNAN. This is the modern pronunciation of Chinese characters used in texts from the third to the seventh centuries to denote a kingdom centered in the lower Mekong Valley (see map 7). In ancient times they were probably pronounced biunâm, which is a good approxima- tion of the Khmer word bnam, now pronounced phnom and meaning “mountain.”’
[4]
[1]: (Higham 2013, p. 586) [2]: (Vickery 1998, p. 36) [3]: (Ooi 2004, pp. 6-7) [4]: (Miksic 2007, p. 121) |
||||||
|
’One of the best-known states controlled the strategic Mekong Delta (Higham 2001). Called Funan by the Chinese, it incorporated large walled cities linked by canals stretching for tens of kilometers across the flat deltaic landscape.’
[1]
’In his opening paragraphs on Funan is his major synthesis, Coedes wrote that ’Funan’ was derived from the Khmer word bnam/vnam, "mountain" [...]’
[2]
’The phrase “Culture of Oc Èo” is used to denote the culture that emerged and developed in this delta area throughout the first half of the first millen- nium C.E., as exhibited by the uncovering of more than 300 sites.’
[3]
’FUNAN. This is the modern pronunciation of Chinese characters used in texts from the third to the seventh centuries to denote a kingdom centered in the lower Mekong Valley (see map 7). In ancient times they were probably pronounced biunâm, which is a good approxima- tion of the Khmer word bnam, now pronounced phnom and meaning “mountain.”’
[4]
[1]: (Higham 2013, p. 586) [2]: (Vickery 1998, p. 36) [3]: (Ooi 2004, pp. 6-7) [4]: (Miksic 2007, p. 121) |
||||||
|
’One of the best-known states controlled the strategic Mekong Delta (Higham 2001). Called Funan by the Chinese, it incorporated large walled cities linked by canals stretching for tens of kilometers across the flat deltaic landscape.’
[1]
’In his opening paragraphs on Funan is his major synthesis, Coedes wrote that ’Funan’ was derived from the Khmer word bnam/vnam, "mountain" [...]’
[2]
’The phrase “Culture of Oc Èo” is used to denote the culture that emerged and developed in this delta area throughout the first half of the first millen- nium C.E., as exhibited by the uncovering of more than 300 sites.’
[3]
’FUNAN. This is the modern pronunciation of Chinese characters used in texts from the third to the seventh centuries to denote a kingdom centered in the lower Mekong Valley (see map 7). In ancient times they were probably pronounced biunâm, which is a good approxima- tion of the Khmer word bnam, now pronounced phnom and meaning “mountain.”’
[4]
[1]: (Higham 2013, p. 586) [2]: (Vickery 1998, p. 36) [3]: (Ooi 2004, pp. 6-7) [4]: (Miksic 2007, p. 121) |
||||||
|
’One of the best-known states controlled the strategic Mekong Delta (Higham 2011). Called Funan by the Chinese, it incorporated large walled cities linked by canals stretching for tens of kilometers across the flat deltaic landscape.’
[1]
’In his opening paragraphs on Funan is his major synthesis, Coedes wrote that ’Funan’ was derived from the Khmer word bnam/vnam, "mountain" [...]’
[2]
’The phrase “Culture of Oc Èo” is used to denote the culture that emerged and developed in this delta area throughout the first half of the first millen- nium C.E., as exhibited by the uncovering of more than 300 sites.’
[3]
’FUNAN. This is the modern pronunciation of Chinese characters used in texts from the third to the seventh centuries to denote a kingdom centered in the lower Mekong Valley (see map 7). In ancient times they were probably pronounced biunâm, which is a good approxima- tion of the Khmer word bnam, now pronounced phnom and meaning “mountain.”’
[4]
[1]: (Higham 2013, p. 586) [2]: (Vickery 1998, p. 36) [3]: (Ooi 2004, pp. 6-7) [4]: (Miksic 2007, p. 121) |
||||||
|
’One of the best-known states controlled the strategic Mekong Delta (Higham 2011). Called Funan by the Chinese, it incorporated large walled cities linked by canals stretching for tens of kilometers across the flat deltaic landscape.’
[1]
’In his opening paragraphs on Funan is his major synthesis, Coedes wrote that ’Funan’ was derived from the Khmer word bnam/vnam, "mountain" [...]’
[2]
’The phrase “Culture of Oc Èo” is used to denote the culture that emerged and developed in this delta area throughout the first half of the first millen- nium C.E., as exhibited by the uncovering of more than 300 sites.’
[3]
’FUNAN. This is the modern pronunciation of Chinese characters used in texts from the third to the seventh centuries to denote a kingdom centered in the lower Mekong Valley (see map 7). In ancient times they were probably pronounced biunâm, which is a good approxima- tion of the Khmer word bnam, now pronounced phnom and meaning “mountain.”’
[4]
[1]: (Higham 2013, p. 586) [2]: (Vickery 1998, p. 36) [3]: (Ooi 2004, pp. 6-7) [4]: (Miksic 2007, p. 121) |
||||||
|
’One of the best-known states controlled the strategic Mekong Delta (Higham 2011). Called Funan by the Chinese, it incorporated large walled cities linked by canals stretching for tens of kilometers across the flat deltaic landscape.’
[1]
’In his opening paragraphs on Funan is his major synthesis, Coedes wrote that ’Funan’ was derived from the Khmer word bnam/vnam, "mountain" [...]’
[2]
’The phrase “Culture of Oc Èo” is used to denote the culture that emerged and developed in this delta area throughout the first half of the first millen- nium C.E., as exhibited by the uncovering of more than 300 sites.’
[3]
’FUNAN. This is the modern pronunciation of Chinese characters used in texts from the third to the seventh centuries to denote a kingdom centered in the lower Mekong Valley (see map 7). In ancient times they were probably pronounced biunâm, which is a good approxima- tion of the Khmer word bnam, now pronounced phnom and meaning “mountain.”’
[4]
[1]: (Higham 2013, p. 586) [2]: (Vickery 1998, p. 36) [3]: (Ooi 2004, pp. 6-7) [4]: (Miksic 2007, p. 121) |
||||||
|
’One of the best-known states controlled the strategic Mekong Delta (Higham 2011). Called Funan by the Chinese, it incorporated large walled cities linked by canals stretching for tens of kilometers across the flat deltaic landscape.’
[1]
’In his opening paragraphs on Funan is his major synthesis, Coedes wrote that ’Funan’ was derived from the Khmer word bnam/vnam, "mountain" [...]’
[2]
’The phrase “Culture of Oc Èo” is used to denote the culture that emerged and developed in this delta area throughout the first half of the first millen- nium C.E., as exhibited by the uncovering of more than 300 sites.’
[3]
’FUNAN. This is the modern pronunciation of Chinese characters used in texts from the third to the seventh centuries to denote a kingdom centered in the lower Mekong Valley (see map 7). In ancient times they were probably pronounced biunâm, which is a good approxima- tion of the Khmer word bnam, now pronounced phnom and meaning “mountain.”’
[4]
[1]: (Higham 2013, p. 586) [2]: (Vickery 1998, p. 36) [3]: (Ooi 2004, pp. 6-7) [4]: (Miksic 2007, p. 121) |
||||||
|
’Changing patterns of Chinese maritime trade then skirted Funan, however, and political power moved inland to new and thrusting principalities known collectively as Chenla, again according to Chinese accounts. Several growing kingdoms emerged, living in a state of regular competition and war.’
[1]
’The trade with the kingdoms of Linyi (later Champa, now central Vietnam) and Funan (later Zhenla, now Cambodia and Thailand [Siam]) was the most important down to the Tang dynasty (618-907 C.E.).’
[2]
’ZHENLA. Chinese term used to refer to Cambodia from the demise of Funan until modern times. In ancient Chinese, it would have been pronounced zhenla The origin of the name has not been satisfacto- rily explained, although it may correspond to Tonle Sap, the Great Lake at the heart of Cambodia.’
[3]
[1]: (Higham 2013, 586) [2]: (Wang 2004, 332) [3]: (Miksic 2007, 426) |
||||||
|
’Changing patterns of Chinese maritime trade then skirted Funan, however, and political power moved inland to new and thrusting principalities known collectively as Chenla, again according to Chinese accounts. Several growing kingdoms emerged, living in a state of regular competition and war.’
[1]
’The trade with the kingdoms of Linyi (later Champa, now central Vietnam) and Funan (later Zhenla, now Cambodia and Thailand [Siam]) was the most important down to the Tang dynasty (618-907 C.E.).’
[2]
’ZHENLA. Chinese term used to refer to Cambodia from the demise of Funan until modern times. In ancient Chinese, it would have been pronounced zhenla The origin of the name has not been satisfacto- rily explained, although it may correspond to Tonle Sap, the Great Lake at the heart of Cambodia.’
[3]
[1]: (Higham 2013, 586) [2]: (Wang 2004, 332) [3]: (Miksic 2007, 426) |
||||||
|
’Changing patterns of Chinese maritime trade then skirted Funan, however, and political power moved inland to new and thrusting principalities known collectively as Chenla, again according to Chinese accounts. Several growing kingdoms emerged, living in a state of regular competition and war.’
[1]
’The trade with the kingdoms of Linyi (later Champa, now central Vietnam) and Funan (later Zhenla, now Cambodia and Thailand [Siam]) was the most important down to the Tang dynasty (618-907 C.E.).’
[2]
’ZHENLA. Chinese term used to refer to Cambodia from the demise of Funan until modern times. In ancient Chinese, it would have been pronounced zhenla The origin of the name has not been satisfacto- rily explained, although it may correspond to Tonle Sap, the Great Lake at the heart of Cambodia.’
[3]
[1]: (Higham 2013, 586) [2]: (Wang 2004, 332) [3]: (Miksic 2007, 426) |
||||||
|
’Changing patterns of Chinese maritime trade then skirted Funan, however, and political power moved inland to new and thrusting principalities known collectively as Chenla, again according to Chinese accounts. Several growing kingdoms emerged, living in a state of regular competition and war.’
[1]
’The trade with the kingdoms of Linyi (later Champa, now central Vietnam) and Funan (later Zhenla, now Cambodia and Thailand [Siam]) was the most important down to the Tang dynasty (618-907 C.E.).’
[2]
’ZHENLA. Chinese term used to refer to Cambodia from the demise of Funan until modern times. In ancient Chinese, it would have been pronounced zhenla The origin of the name has not been satisfacto- rily explained, although it may correspond to Tonle Sap, the Great Lake at the heart of Cambodia.’
[3]
[1]: (Higham 2013, 586) [2]: (Wang 2004, 332) [3]: (Miksic 2007, 426) |
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’Likewise, spelling variations abound owing to the transliteration of indigenous languages into the Roman alphabet. Hence Ayutthaya, Ayuthaya, Ayudhya, or Ayuthia, and Yogyakarta or Jogjakarta.’
[1]
’Uthong’s regnal name was Ramathibodi, or the Great Rama who ruled over Siamese Ayudhya (Ayudhya having been the name of the capital of Rama in the great Indian epic, the Ramayana).’
[2]
[1]: (Ooi 2004, p. xxiii) [2]: (Kasetsiri 1991, p. 76) |
||||||
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’Likewise, spelling variations abound owing to the transliteration of indigenous languages into the Roman alphabet. Hence Ayutthaya, Ayuthaya, Ayudhya, or Ayuthia, and Yogyakarta or Jogjakarta.’
[1]
’Uthong’s regnal name was Ramathibodi, or the Great Rama who ruled over Siamese Ayudhya (Ayudhya having been the name of the capital of Rama in the great Indian epic, the Ramayana).’
[2]
[1]: (Ooi 2004, p. xxiii) [2]: (Kasetsiri 1991, p. 76) |
||||||
|
’Likewise, spelling variations abound owing to the transliteration of indigenous languages into the Roman alphabet. Hence Ayutthaya, Ayuthaya, Ayudhya, or Ayuthia, and Yogyakarta or Jogjakarta.’
[1]
’Uthong’s regnal name was Ramathibodi, or the Great Rama who ruled over Siamese Ayudhya (Ayudhya having been the name of the capital of Rama in the great Indian epic, the Ramayana).’
[2]
[1]: (Ooi 2004, p. xxiii) [2]: (Kasetsiri 1991, p. 76) |
||||||
|
’Likewise, spelling variations abound owing to the transliteration of indigenous languages into the Roman alphabet. Hence Ayutthaya, Ayuthaya, Ayudhya, or Ayuthia, and Yogyakarta or Jogjakarta.’
[1]
’Uthong’s regnal name was Ramathibodi, or the Great Rama who ruled over Siamese Ayudhya (Ayudhya having been the name of the capital of Rama in the great Indian epic, the Ramayana).’
[2]
[1]: (Ooi 2004, p. xxiii) [2]: (Kasetsiri 1991, p. 76) |
||||||
|
’Likewise, spelling variations abound owing to the transliteration of indigenous languages into the Roman alphabet. Hence Ayutthaya, Ayuthaya, Ayudhya, or Ayuthia, and Yogyakarta or Jogjakarta.’
[1]
’Uthong’s regnal name was Ramathibodi, or the Great Rama who ruled over Siamese Ayudhya (Ayudhya having been the name of the capital of Rama in the great Indian epic, the Ramayana).’
[2]
[1]: (Ooi 2004, p. xxiii) [2]: (Kasetsiri 1991, p. 76) |
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’Likewise, spelling variations abound owing to the transliteration of indigenous languages into the Roman alphabet. Hence Ayutthaya, Ayuthaya, Ayudhya, or Ayuthia, and Yogyakarta or Jogjakarta.’
[1]
’Uthong’s regnal name was Ramathibodi, or the Great Rama who ruled over Siamese Ayudhya (Ayudhya having been the name of the capital of Rama in the great Indian epic, the Ramayana).’
[2]
[1]: (Ooi 2004, p. xxiii) [2]: (Kasetsiri 1991, p. 76) |
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’Likewise, spelling variations abound owing to the transliteration of indigenous languages into the Roman alphabet. Hence Ayutthaya, Ayuthaya, Ayudhya, or Ayuthia, and Yogyakarta or Jogjakarta.’
[1]
’Uthong’s regnal name was Ramathibodi, or the Great Rama who ruled over Siamese Ayudhya (Ayudhya having been the name of the capital of Rama in the great Indian epic, the Ramayana).’
[2]
[1]: (Ooi 2004, p. xxiii) [2]: (Kasetsiri 1991, p. 76) |
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|
’Likewise, spelling variations abound owing to the transliteration of indigenous languages into the Roman alphabet. Hence Ayutthaya, Ayuthaya, Ayudhya, or Ayuthia, and Yogyakarta or Jogjakarta.’
[1]
’Uthong’s regnal name was Ramathibodi, or the Great Rama who ruled over Siamese Ayudhya (Ayudhya having been the name of the capital of Rama in the great Indian epic, the Ramayana).’
[2]
[1]: (Ooi 2004, p. xxiii) [2]: (Kasetsiri 1991, p. 76) |
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"One of these elusive ghost-countries is called "Ho-ling," if we are to follow the modern sound value of the Chinese characters; in the T’ang period (618-907), however, when this kingdom came to the fore, its name must have been pronounced (H)a ling, (H)a lng, (H)aring, or(H)aring. This country sent its first embassy to the T’ang court around the middle of the seventh century, while the last is mentioned under the year 818, about a century before the overthrow of the T’ang dynasty itself. For a long time scholars were satisfied that the name "Ho-ling" must have been a Chinese version of the Sanskrit "Kalingga" or of an Indonesian derivation of this name, "Kiling," and must have indicated a settlement of Indian immigrants from the Coromandel coast."
[1]
"The first scholar to question this Kalingga thesis exhaustively was Damais. He showed that the transliteration of Ho-ling as Kalingga or even Kiling ran counter to the constant practice and known principles of Chinese transcription for over a thousand years.4 He suggested instead that "Walaing" or "Walbng," a toponym or title which appears in a number of Javanese inscriptions between 856 and 919, may have been the indigenous matrix of the name Ho-ling. Yet both the justification of the transliteration of Ho-ling, as Walaing, and Walaing’s qualifications to be regarded as a kingdom are not entirely convincing, as Damais himself conceded. Yet he wants his thesis to be accepted "au moins provisoirement." "
[2]
[1]: (van der Meulen 1977, 87) [2]: (van der Meulen 1977, 89) |
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Mataram Kingdom is a name used to refer to the period in which the kingdom’s capital was located in Central Java, between 732 and 918. This name cannot be used in reference to the later period, when the capital shifts to East Java. It must also be distinguished from the much later Islamic polity, the Mataram Sultanate.
[1]
[1]: (Miksic in Ooi 2004, 864) |
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Mataram Kingdom is a name used to refer to the period in which the kingdom’s capital was located in Central Java, between 732 and 918. This name cannot be used in reference to the later period, when the capital shifts to East Java. It must also be distinguished from the much later Islamic polity, the Mataram Sultanate.
[1]
[1]: (Miksic in Ooi 2004, 864) |
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nb: Senātus Populusque Rōmānus contains characters that cannot be machine read.
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nb: Senātus Populusque Rōmānus contains characters that cannot be machine read.
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nb: Senātus Populusque Rōmānus contains characters that cannot be machine read.
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nb: Senātus Populusque Rōmānus contains characters that cannot be machine read.
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nb: Senātus Populusque Rōmānus contains characters that cannot be machine read.
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Imperium Romanum (lat.)/Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”). Hellenistic late antiquity: "The introduction of themes in Asia Minor [second half of the seventh century] meant the end of Hellenistic late antiquity and the beginning of the Byzantine world."
[1]
[1]: (Haussig 1971, 96) Haussig, H W. trans Hussey, J M. 1971. History of Byzantine Civilization. Thames and Hudson. |
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Imperium Romanum (lat.)/Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”). Hellenistic late antiquity: "The introduction of themes in Asia Minor [second half of the seventh century] meant the end of Hellenistic late antiquity and the beginning of the Byzantine world."
[1]
[1]: (Haussig 1971, 96) Haussig, H W. trans Hussey, J M. 1971. History of Byzantine Civilization. Thames and Hudson. |
||||||
|
Imperium Romanum (lat.)/Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”). Hellenistic late antiquity: "The introduction of themes in Asia Minor [second half of the seventh century] meant the end of Hellenistic late antiquity and the beginning of the Byzantine world."
[1]
[1]: (Haussig 1971, 96) Haussig, H W. trans Hussey, J M. 1971. History of Byzantine Civilization. Thames and Hudson. |
||||||
|
Imperium Romanum (lat.)/Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”). Hellenistic late antiquity: "The introduction of themes in Asia Minor [second half of the seventh century] meant the end of Hellenistic late antiquity and the beginning of the Byzantine world."
[1]
[1]: (Haussig 1971, 96) Haussig, H W. trans Hussey, J M. 1971. History of Byzantine Civilization. Thames and Hudson. |
||||||
|
Imperium Romanum (lat.)/Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”). Hellenistic late antiquity: "The introduction of themes in Asia Minor [second half of the seventh century] meant the end of Hellenistic late antiquity and the beginning of the Byzantine world."
[1]
[1]: (Haussig 1971, 96) Haussig, H W. trans Hussey, J M. 1971. History of Byzantine Civilization. Thames and Hudson. |
||||||
|
Imperium Romanum (lat.)/Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”). Hellenistic late antiquity: "The introduction of themes in Asia Minor [second half of the seventh century] meant the end of Hellenistic late antiquity and the beginning of the Byzantine world."
[1]
[1]: (Haussig 1971, 96) Haussig, H W. trans Hussey, J M. 1971. History of Byzantine Civilization. Thames and Hudson. |
||||||
|
Imperium Romanum (lat.)/Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”). Hellenistic late antiquity: "The introduction of themes in Asia Minor [second half of the seventh century] meant the end of Hellenistic late antiquity and the beginning of the Byzantine world."
[1]
[1]: (Haussig 1971, 96) Haussig, H W. trans Hussey, J M. 1971. History of Byzantine Civilization. Thames and Hudson. |
||||||
|
Imperium Romanum (lat.)/Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”). Hellenistic late antiquity: "The introduction of themes in Asia Minor [second half of the seventh century] meant the end of Hellenistic late antiquity and the beginning of the Byzantine world."
[1]
[1]: (Haussig 1971, 96) Haussig, H W. trans Hussey, J M. 1971. History of Byzantine Civilization. Thames and Hudson. |
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Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”).
|
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Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”).
|
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Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”).
|
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Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”).
|
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"THE MACEDONIANS: BASIL I ΤΟ BASIL II (867-1025)"
[1]
Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”). "The Macedonians" is not an official name of the polity, only the name of a dynasty.
[2]
Macedonian Dynasty.
[3]
[1]: (Holmes 2008, 266) Jeffreys E, Haldon J and Cormack R eds. 2008. The Oxford Handbook of Byzantine Studies. Oxford University Press. Oxford. [2]: (Preiser-Kapeller 2015) Institute for Medieval Research, Division of Byzantine Research, Austrian Academy of Sciences. Personal Communication. [3]: (Gregory 2010, 242) Gregory, Timothy E. 2010. A History of Byzantium. Second Edition. Wiley-Blackwell. Chichester. |
||||||
|
"THE MACEDONIANS: BASIL I ΤΟ BASIL II (867-1025)"
[1]
Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”). "The Macedonians" is not an official name of the polity, only the name of a dynasty.
[2]
Macedonian Dynasty.
[3]
[1]: (Holmes 2008, 266) Jeffreys E, Haldon J and Cormack R eds. 2008. The Oxford Handbook of Byzantine Studies. Oxford University Press. Oxford. [2]: (Preiser-Kapeller 2015) Institute for Medieval Research, Division of Byzantine Research, Austrian Academy of Sciences. Personal Communication. [3]: (Gregory 2010, 242) Gregory, Timothy E. 2010. A History of Byzantium. Second Edition. Wiley-Blackwell. Chichester. |
||||||
|
"THE MACEDONIANS: BASIL I ΤΟ BASIL II (867-1025)"
[1]
Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”). "The Macedonians" is not an official name of the polity, only the name of a dynasty.
[2]
Macedonian Dynasty.
[3]
[1]: (Holmes 2008, 266) Jeffreys E, Haldon J and Cormack R eds. 2008. The Oxford Handbook of Byzantine Studies. Oxford University Press. Oxford. [2]: (Preiser-Kapeller 2015) Institute for Medieval Research, Division of Byzantine Research, Austrian Academy of Sciences. Personal Communication. [3]: (Gregory 2010, 242) Gregory, Timothy E. 2010. A History of Byzantium. Second Edition. Wiley-Blackwell. Chichester. |
||||||
|
"THE MACEDONIANS: BASIL I ΤΟ BASIL II (867-1025)"
[1]
Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”). "The Macedonians" is not an official name of the polity, only the name of a dynasty.
[2]
Macedonian Dynasty.
[3]
[1]: (Holmes 2008, 266) Jeffreys E, Haldon J and Cormack R eds. 2008. The Oxford Handbook of Byzantine Studies. Oxford University Press. Oxford. [2]: (Preiser-Kapeller 2015) Institute for Medieval Research, Division of Byzantine Research, Austrian Academy of Sciences. Personal Communication. [3]: (Gregory 2010, 242) Gregory, Timothy E. 2010. A History of Byzantium. Second Edition. Wiley-Blackwell. Chichester. |
||||||
|
"THE MACEDONIANS: BASIL I ΤΟ BASIL II (867-1025)"
[1]
Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”). "The Macedonians" is not an official name of the polity, only the name of a dynasty.
[2]
Macedonian Dynasty.
[3]
[1]: (Holmes 2008, 266) Jeffreys E, Haldon J and Cormack R eds. 2008. The Oxford Handbook of Byzantine Studies. Oxford University Press. Oxford. [2]: (Preiser-Kapeller 2015) Institute for Medieval Research, Division of Byzantine Research, Austrian Academy of Sciences. Personal Communication. [3]: (Gregory 2010, 242) Gregory, Timothy E. 2010. A History of Byzantium. Second Edition. Wiley-Blackwell. Chichester. |
||||||
|
"THE MACEDONIANS: BASIL I ΤΟ BASIL II (867-1025)"
[1]
Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”). "The Macedonians" is not an official name of the polity, only the name of a dynasty.
[2]
Macedonian Dynasty.
[3]
[1]: (Holmes 2008, 266) Jeffreys E, Haldon J and Cormack R eds. 2008. The Oxford Handbook of Byzantine Studies. Oxford University Press. Oxford. [2]: (Preiser-Kapeller 2015) Institute for Medieval Research, Division of Byzantine Research, Austrian Academy of Sciences. Personal Communication. [3]: (Gregory 2010, 242) Gregory, Timothy E. 2010. A History of Byzantium. Second Edition. Wiley-Blackwell. Chichester. |
||||||
|
"THE MACEDONIANS: BASIL I ΤΟ BASIL II (867-1025)"
[1]
Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”). "The Macedonians" is not an official name of the polity, only the name of a dynasty.
[2]
Macedonian Dynasty.
[3]
[1]: (Holmes 2008, 266) Jeffreys E, Haldon J and Cormack R eds. 2008. The Oxford Handbook of Byzantine Studies. Oxford University Press. Oxford. [2]: (Preiser-Kapeller 2015) Institute for Medieval Research, Division of Byzantine Research, Austrian Academy of Sciences. Personal Communication. [3]: (Gregory 2010, 242) Gregory, Timothy E. 2010. A History of Byzantium. Second Edition. Wiley-Blackwell. Chichester. |
||||||
|
Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”).
|
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Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”).
|
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Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”).
|
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Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”).
|
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Βασιλεία τῶν Ῥωμαίων (Greek) - Basileia ton Rhomaion (“Empire of the Romans”).
|
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|
During a survey the author was involved with "Wimpillay not only proved to be the largest Late Formative Phase site in the Cuzco and Oropesa Basins, but it also provided the finest Late Formative Phase pottery. The association of finer craft production with the largest village of a basin to serve the demands of a developing elite class is frequently observed in the archaeological record. It lends support to the unique importance that Wimpillay may have held among the Late Formative Phase sites of the basin."
[1]
"On the basis of these findings, it can be suggested that the production of Chanapata and related ceramics started around 500-300 BC and continued until after the turn of the first millennium AD." [2] [1]: (Bauer 2004, 43-44) [2]: (Bauer 2004, 42) |
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|
During a survey the author was involved with "Wimpillay not only proved to be the largest Late Formative Phase site in the Cuzco and Oropesa Basins, but it also provided the finest Late Formative Phase pottery. The association of finer craft production with the largest village of a basin to serve the demands of a developing elite class is frequently observed in the archaeological record. It lends support to the unique importance that Wimpillay may have held among the Late Formative Phase sites of the basin."
[1]
"On the basis of these findings, it can be suggested that the production of Chanapata and related ceramics started around 500-300 BC and continued until after the turn of the first millennium AD." [2] [1]: (Bauer 2004, 43-44) [2]: (Bauer 2004, 42) |
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"Like other recent authors working in the Cuzco region (e.g. Zapata 1998), I have elected to call the period of time between the advent of ceramic production and the appearance of Qotakalli pottery in the Cuzco region the Formative Period."
[1]
Brian Bauer refers to the period between AD 200 and AD 600 as the Qotakalli Period, and to him, the Chanapata ceramic style was used in what we have coded as the Wimpillay polity (1-200 CE). [2] Gordon McEwan refers to the period before the arrival of the Wari (c. 600 CE) as Chanapata. [3] [1]: (Bauer 2004, 39) [2]: (Bauer 2004, x) [3]: (McEwan 2006b, 88) |
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"Like other recent authors working in the Cuzco region (e.g. Zapata 1998), I have elected to call the period of time between the advent of ceramic production and the appearance of Qotakalli pottery in the Cuzco region the Formative Period."
[1]
Brian Bauer refers to the period between AD 200 and AD 600 as the Qotakalli Period, and to him, the Chanapata ceramic style was used in what we have coded as the Wimpillay polity (1-200 CE). [2] Gordon McEwan refers to the period before the arrival of the Wari (c. 600 CE) as Chanapata. [3] [1]: (Bauer 2004, 39) [2]: (Bauer 2004, x) [3]: (McEwan 2006b, 88) |
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|
"Like other recent authors working in the Cuzco region (e.g. Zapata 1998), I have elected to call the period of time between the advent of ceramic production and the appearance of Qotakalli pottery in the Cuzco region the Formative Period."
[1]
Brian Bauer refers to the period between AD 200 and AD 600 as the Qotakalli Period, and to him, the Chanapata ceramic style was used in what we have coded as the Wimpillay polity (1-200 CE). [2] Gordon McEwan refers to the period before the arrival of the Wari (c. 600 CE) as Chanapata. [3] [1]: (Bauer 2004, 39) [2]: (Bauer 2004, x) [3]: (McEwan 2006b, 88) |
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Middle Horizon.
[1]
Wari State.
"What the Wari called themselves or their empire we do not know—archaeologists and art historians use the term “Wari” because that is the modern name of the site that was its capital. At the time of the Spanish conquest, how- ever, that ancient city was called “Vinaque.” Could this have been the name of the capital, the people, or the empire in Wari times? Another possibility exists. A legend recorded in the sixteenth century about the Wari capital stated that it was built by a people who were bearded and white (see pp. 5-27, “The History of Inquiry into the Wari and Their Arts”). A similar legend was told about a Wari provincial center, Jincamocco; in this version the strangers were termed “Viracochas.” The Inca gave the name Viracocha to their creator deity, the god who brought civilization to the Andes. Does this name perhaps harken back to the earlier empire— Wari, which first brought this form of civilization to the Andes? Or does Viracocha simply refer to any foreigner, as the term does today? Sadly, we cannot answer these questions with any degree of certainty." [2] [1]: (Bauer 2004, 55) [2]: (Schreiber in Bergh 2012, 35-36) |
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|
Middle Horizon.
[1]
Wari State.
"What the Wari called themselves or their empire we do not know—archaeologists and art historians use the term “Wari” because that is the modern name of the site that was its capital. At the time of the Spanish conquest, how- ever, that ancient city was called “Vinaque.” Could this have been the name of the capital, the people, or the empire in Wari times? Another possibility exists. A legend recorded in the sixteenth century about the Wari capital stated that it was built by a people who were bearded and white (see pp. 5-27, “The History of Inquiry into the Wari and Their Arts”). A similar legend was told about a Wari provincial center, Jincamocco; in this version the strangers were termed “Viracochas.” The Inca gave the name Viracocha to their creator deity, the god who brought civilization to the Andes. Does this name perhaps harken back to the earlier empire— Wari, which first brought this form of civilization to the Andes? Or does Viracocha simply refer to any foreigner, as the term does today? Sadly, we cannot answer these questions with any degree of certainty." [2] [1]: (Bauer 2004, 55) [2]: (Schreiber in Bergh 2012, 35-36) |
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[1]
Tawantinsuyu means "the four parts together indivisibly,” or “the unity of the four parts.” Tawa is “four,” suyu is “part, region,” and -ntin- is an enclitic that binds two things together in a relationship that constitutes a whole.
[2]
Covey: Roads leaving Cuzco were laid out to delimit the territories of these four provincial regions.
[2]
[1]: (Covey 2003, 333) [2]: (Covey 2015, personal communication) |
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|
[1]
Tawantinsuyu means "the four parts together indivisibly,” or “the unity of the four parts.” Tawa is “four,” suyu is “part, region,” and -ntin- is an enclitic that binds two things together in a relationship that constitutes a whole.
[2]
Covey: Roads leaving Cuzco were laid out to delimit the territories of these four provincial regions.
[2]
[1]: (Covey 2003, 333) [2]: (Covey 2015, personal communication) |
||||||
|
[1]
Tawantinsuyu means "the four parts together indivisibly,” or “the unity of the four parts.” Tawa is “four,” suyu is “part, region,” and -ntin- is an enclitic that binds two things together in a relationship that constitutes a whole.
[2]
Covey: Roads leaving Cuzco were laid out to delimit the territories of these four provincial regions.
[2]
[1]: (Covey 2003, 333) [2]: (Covey 2015, personal communication) |
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[1]
[2]
[1]: D. Fuller, Dung Mounds and Domesticators: Early Cultivation and Pastoralism in Karnataka, in C. Jarrige, V. Lefevre (eds), South Asian Archaeology, vol. 1: Prehistory (2006), p. 121 [2]: N. Boivin, Rock Art and Rock Music: Petroglyphs of the South Indian Neolithic (2004), in Antiquity 78:299, pp. 38-53 |
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|
[1]
[2]
[1]: D. Fuller, Dung Mounds and Domesticators: Early Cultivation and Pastoralism in Karnataka, in C. Jarrige, V. Lefevre (eds), South Asian Archaeology, vol. 1: Prehistory (2006), p. 121 [2]: N. Boivin, Rock Art and Rock Music: Petroglyphs of the South Indian Neolithic (2004), in Antiquity 78:299, pp. 38-53 |
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|
"Megaliths, although they were certainly used throughout the Iron Age, seem to appear sometime sooner [...] and to persist until quite a bit later than the Iron Age, well into the Early Historic and even later"
[1]
.
[1]: K. Morrison, M. Lycett and M. Trivedi, Megaliths and Memory: Excavations at Kadebakele and the Megaliths of Northern Karnataka (2010), Meetings of the Association of South Asian Archaeology, p. 2 |
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[1]
. It is worth noting that the ruling dynasty is both known as Chalukyas of Badami and Chalukyas of Vatapi (or Vathapi or Vatapai).
[1]: http://www.britannica.com/EBchecked/topic/90201/Chalukya-dynasty |
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[1]
. It is worth noting that the ruling dynasty is both known as Chalukyas of Badami and Chalukyas of Vatapi (or Vathapi or Vatapai).
[1]: http://www.britannica.com/EBchecked/topic/90201/Chalukya-dynasty |
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|
[1]
. It is worth noting that the ruling dynasty is both known as Chalukyas of Badami and Chalukyas of Vatapi (or Vathapi or Vatapai).
[1]: http://www.britannica.com/EBchecked/topic/90201/Chalukya-dynasty |
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|
[1]
. It is worth noting that the ruling dynasty is both known as Chalukyas of Badami and Chalukyas of Vatapi (or Vathapi or Vatapai).
[1]: http://www.britannica.com/EBchecked/topic/90201/Chalukya-dynasty |
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’The League of the Iroquois was originally a confederacy of 5 North American Indian tribes: the Mohawk, Oneida, Onondaga, Cayuga, and Seneca. A sixth tribe, the Tuscarora, joined the League in 1722 after migrating north from the region of the Roanoke River in response to hostilities with White colonists. [...] On the eve of European contact the Iroquois territory extended from Lake Champlain and Lake George west to the Genesee River and Lake Ontario and from the St. Lawrence River south to the Susquehanna River. Within these boundaries each of the original 5 tribes occupied an north-south oblong strip of territory; from east to west, they were the Mohawk, Oneida, Onondaga, Cayuga, and Seneca. The region was primarily lake and hill country dissected by numerous rivers. Deciduous forests of birch, beech, maple and elm dominated the region, giving way to fir and spruce forests in the north and in the higher elevations of the Adirondack Mountains. In aboriginal times fish and animal species were diverse and abundant.’
[1]
The Iroquois Confederacy was also known as the Five Nations, and, after the inclusion of the Tuscaroras, as the Six Nations: ’Iroquois, any member of the North American Indian tribes speaking a language of the Iroquoian family-notably the Cayuga, Cherokee, Huron, Mohawk, Oneida, Onondaga, Seneca, and Tuscarora. The peoples who spoke Iroquoian languages occupied a continuous territory around Lakes Ontario, Huron, and Erie, in present-day New York state and Pennsylvania (U.S.) and southern Ontario and Quebec (Canada). That larger group should be differentiated from the Five Nations (later Six Nations) better known as the Iroquois Confederacy (self name Haudenosaunee Confederacy).’
[2]
’In 1715, the Tuscaroras, having been expelled from North Carolina, turned to the north, and sought a home among the Iroquois, on the ground of a common origin. That they were originally descended from the same stock is sufficiently evinced by their language. They were admitted into the League as a constituent member, and a portion of the Oneida territory assigned to them as their future home. After this event, the Iroquois, who had before been styled by the English the “Five Nations,” were known by them under the name of the “Six Nations.”’
[3]
[1]: Reid, Gerald: eHRAF Cultural Summary for the Iroquois [2]: http://www.britannica.com/topic/Iroquois-people [3]: Morgan, Lewis Henry, and Herbert M. Lloyd 1901. “League Of The Ho-De’-No-Sau-Nee Or Iroquois. Vol. I”, 23 |
||||||
|
’The League of the Iroquois was originally a confederacy of 5 North American Indian tribes: the Mohawk, Oneida, Onondaga, Cayuga, and Seneca. A sixth tribe, the Tuscarora, joined the League in 1722 after migrating north from the region of the Roanoke River in response to hostilities with White colonists. [...] On the eve of European contact the Iroquois territory extended from Lake Champlain and Lake George west to the Genesee River and Lake Ontario and from the St. Lawrence River south to the Susquehanna River. Within these boundaries each of the original 5 tribes occupied an north-south oblong strip of territory; from east to west, they were the Mohawk, Oneida, Onondaga, Cayuga, and Seneca. The region was primarily lake and hill country dissected by numerous rivers. Deciduous forests of birch, beech, maple and elm dominated the region, giving way to fir and spruce forests in the north and in the higher elevations of the Adirondack Mountains. In aboriginal times fish and animal species were diverse and abundant.’
[1]
The Iroquois Confederacy was also known as the Five Nations, and, after the inclusion of the Tuscaroras, as the Six Nations: ’Iroquois, any member of the North American Indian tribes speaking a language of the Iroquoian family-notably the Cayuga, Cherokee, Huron, Mohawk, Oneida, Onondaga, Seneca, and Tuscarora. The peoples who spoke Iroquoian languages occupied a continuous territory around Lakes Ontario, Huron, and Erie, in present-day New York state and Pennsylvania (U.S.) and southern Ontario and Quebec (Canada). That larger group should be differentiated from the Five Nations (later Six Nations) better known as the Iroquois Confederacy (self name Haudenosaunee Confederacy).’
[2]
’In 1715, the Tuscaroras, having been expelled from North Carolina, turned to the north, and sought a home among the Iroquois, on the ground of a common origin. That they were originally descended from the same stock is sufficiently evinced by their language. They were admitted into the League as a constituent member, and a portion of the Oneida territory assigned to them as their future home. After this event, the Iroquois, who had before been styled by the English the “Five Nations,” were known by them under the name of the “Six Nations.”’
[3]
[1]: Reid, Gerald: eHRAF Cultural Summary for the Iroquois [2]: http://www.britannica.com/topic/Iroquois-people [3]: Morgan, Lewis Henry, and Herbert M. Lloyd 1901. “League Of The Ho-De’-No-Sau-Nee Or Iroquois. Vol. I”, 23 |
||||||
|
’The League of the Iroquois was originally a confederacy of 5 North American Indian tribes: the Mohawk, Oneida, Onondaga, Cayuga, and Seneca. A sixth tribe, the Tuscarora, joined the League in 1722 after migrating north from the region of the Roanoke River in response to hostilities with White colonists. [...] On the eve of European contact the Iroquois territory extended from Lake Champlain and Lake George west to the Genesee River and Lake Ontario and from the St. Lawrence River south to the Susquehanna River. Within these boundaries each of the original 5 tribes occupied an north-south oblong strip of territory; from east to west, they were the Mohawk, Oneida, Onondaga, Cayuga, and Seneca. The region was primarily lake and hill country dissected by numerous rivers. Deciduous forests of birch, beech, maple and elm dominated the region, giving way to fir and spruce forests in the north and in the higher elevations of the Adirondack Mountains. In aboriginal times fish and animal species were diverse and abundant.’
[1]
The Iroquois Confederacy was also known as the Five Nations, and, after the inclusion of the Tuscaroras, as the Six Nations: ’Iroquois, any member of the North American Indian tribes speaking a language of the Iroquoian family-notably the Cayuga, Cherokee, Huron, Mohawk, Oneida, Onondaga, Seneca, and Tuscarora. The peoples who spoke Iroquoian languages occupied a continuous territory around Lakes Ontario, Huron, and Erie, in present-day New York state and Pennsylvania (U.S.) and southern Ontario and Quebec (Canada). That larger group should be differentiated from the Five Nations (later Six Nations) better known as the Iroquois Confederacy (self name Haudenosaunee Confederacy).’
[2]
’In 1715, the Tuscaroras, having been expelled from North Carolina, turned to the north, and sought a home among the Iroquois, on the ground of a common origin. That they were originally descended from the same stock is sufficiently evinced by their language. They were admitted into the League as a constituent member, and a portion of the Oneida territory assigned to them as their future home. After this event, the Iroquois, who had before been styled by the English the “Five Nations,” were known by them under the name of the “Six Nations.”’
[3]
[1]: Reid, Gerald: eHRAF Cultural Summary for the Iroquois [2]: http://www.britannica.com/topic/Iroquois-people [3]: Morgan, Lewis Henry, and Herbert M. Lloyd 1901. “League Of The Ho-De’-No-Sau-Nee Or Iroquois. Vol. I”, 23 |
||||||
|
’The League of the Iroquois was originally a confederacy of 5 North American Indian tribes: the Mohawk, Oneida, Onondaga, Cayuga, and Seneca. A sixth tribe, the Tuscarora, joined the League in 1722 after migrating north from the region of the Roanoke River in response to hostilities with White colonists. [...] On the eve of European contact the Iroquois territory extended from Lake Champlain and Lake George west to the Genesee River and Lake Ontario and from the St. Lawrence River south to the Susquehanna River. Within these boundaries each of the original 5 tribes occupied an north-south oblong strip of territory; from east to west, they were the Mohawk, Oneida, Onondaga, Cayuga, and Seneca. The region was primarily lake and hill country dissected by numerous rivers. Deciduous forests of birch, beech, maple and elm dominated the region, giving way to fir and spruce forests in the north and in the higher elevations of the Adirondack Mountains. In aboriginal times fish and animal species were diverse and abundant.’
[1]
The Iroquois Confederacy was also known as the Five Nations, and, after the inclusion of the Tuscaroras, as the Six Nations: ’Iroquois, any member of the North American Indian tribes speaking a language of the Iroquoian family-notably the Cayuga, Cherokee, Huron, Mohawk, Oneida, Onondaga, Seneca, and Tuscarora. The peoples who spoke Iroquoian languages occupied a continuous territory around Lakes Ontario, Huron, and Erie, in present-day New York state and Pennsylvania (U.S.) and southern Ontario and Quebec (Canada). That larger group should be differentiated from the Five Nations (later Six Nations) better known as the Iroquois Confederacy (self name Haudenosaunee Confederacy).’
[2]
’In 1715, the Tuscaroras, having been expelled from North Carolina, turned to the north, and sought a home among the Iroquois, on the ground of a common origin. That they were originally descended from the same stock is sufficiently evinced by their language. They were admitted into the League as a constituent member, and a portion of the Oneida territory assigned to them as their future home. After this event, the Iroquois, who had before been styled by the English the “Five Nations,” were known by them under the name of the “Six Nations.”’
[3]
[1]: Reid, Gerald: eHRAF Cultural Summary for the Iroquois [2]: http://www.britannica.com/topic/Iroquois-people [3]: Morgan, Lewis Henry, and Herbert M. Lloyd 1901. “League Of The Ho-De’-No-Sau-Nee Or Iroquois. Vol. I”, 23 |
||||||
|
’The League of the Iroquois was originally a confederacy of 5 North American Indian tribes: the Mohawk, Oneida, Onondaga, Cayuga, and Seneca. A sixth tribe, the Tuscarora, joined the League in 1722 after migrating north from the region of the Roanoke River in response to hostilities with White colonists. [...] On the eve of European contact the Iroquois territory extended from Lake Champlain and Lake George west to the Genesee River and Lake Ontario and from the St. Lawrence River south to the Susquehanna River. Within these boundaries each of the original 5 tribes occupied an north-south oblong strip of territory; from east to west, they were the Mohawk, Oneida, Onondaga, Cayuga, and Seneca. The region was primarily lake and hill country dissected by numerous rivers. Deciduous forests of birch, beech, maple and elm dominated the region, giving way to fir and spruce forests in the north and in the higher elevations of the Adirondack Mountains. In aboriginal times fish and animal species were diverse and abundant.’
[1]
The Iroquois Confederacy was also known as the Five Nations, and, after the inclusion of the Tuscaroras, as the Six Nations: ’Iroquois, any member of the North American Indian tribes speaking a language of the Iroquoian family-notably the Cayuga, Cherokee, Huron, Mohawk, Oneida, Onondaga, Seneca, and Tuscarora. The peoples who spoke Iroquoian languages occupied a continuous territory around Lakes Ontario, Huron, and Erie, in present-day New York state and Pennsylvania (U.S.) and southern Ontario and Quebec (Canada). That larger group should be differentiated from the Five Nations (later Six Nations) better known as the Iroquois Confederacy (self name Haudenosaunee Confederacy).’
[2]
’In 1715, the Tuscaroras, having been expelled from North Carolina, turned to the north, and sought a home among the Iroquois, on the ground of a common origin. That they were originally descended from the same stock is sufficiently evinced by their language. They were admitted into the League as a constituent member, and a portion of the Oneida territory assigned to them as their future home. After this event, the Iroquois, who had before been styled by the English the “Five Nations,” were known by them under the name of the “Six Nations.”’
[3]
[1]: Reid, Gerald: eHRAF Cultural Summary for the Iroquois [2]: http://www.britannica.com/topic/Iroquois-people [3]: Morgan, Lewis Henry, and Herbert M. Lloyd 1901. “League Of The Ho-De’-No-Sau-Nee Or Iroquois. Vol. I”, 23 |
||||||
|
’The League of the Iroquois was originally a confederacy of 5 North American Indian tribes: the Mohawk, Oneida, Onondaga, Cayuga, and Seneca. A sixth tribe, the Tuscarora, joined the League in 1722 after migrating north from the region of the Roanoke River in response to hostilities with White colonists. [...] On the eve of European contact the Iroquois territory extended from Lake Champlain and Lake George west to the Genesee River and Lake Ontario and from the St. Lawrence River south to the Susquehanna River. Within these boundaries each of the original 5 tribes occupied an north-south oblong strip of territory; from east to west, they were the Mohawk, Oneida, Onondaga, Cayuga, and Seneca. The region was primarily lake and hill country dissected by numerous rivers. Deciduous forests of birch, beech, maple and elm dominated the region, giving way to fir and spruce forests in the north and in the higher elevations of the Adirondack Mountains. In aboriginal times fish and animal species were diverse and abundant.’
[1]
The Iroquois Confederacy was also known as the Five Nations, and, after the inclusion of the Tuscaroras, as the Six Nations: ’Iroquois, any member of the North American Indian tribes speaking a language of the Iroquoian family-notably the Cayuga, Cherokee, Huron, Mohawk, Oneida, Onondaga, Seneca, and Tuscarora. The peoples who spoke Iroquoian languages occupied a continuous territory around Lakes Ontario, Huron, and Erie, in present-day New York state and Pennsylvania (U.S.) and southern Ontario and Quebec (Canada). That larger group should be differentiated from the Five Nations (later Six Nations) better known as the Iroquois Confederacy (self name Haudenosaunee Confederacy).’
[2]
’In 1715, the Tuscaroras, having been expelled from North Carolina, turned to the north, and sought a home among the Iroquois, on the ground of a common origin. That they were originally descended from the same stock is sufficiently evinced by their language. They were admitted into the League as a constituent member, and a portion of the Oneida territory assigned to them as their future home. After this event, the Iroquois, who had before been styled by the English the “Five Nations,” were known by them under the name of the “Six Nations.”’
[3]
[1]: Reid, Gerald: eHRAF Cultural Summary for the Iroquois [2]: http://www.britannica.com/topic/Iroquois-people [3]: Morgan, Lewis Henry, and Herbert M. Lloyd 1901. “League Of The Ho-De’-No-Sau-Nee Or Iroquois. Vol. I”, 23 |
||||||
|
’The League of the Iroquois was originally a confederacy of 5 North American Indian tribes: the Mohawk, Oneida, Onondaga, Cayuga, and Seneca. A sixth tribe, the Tuscarora, joined the League in 1722 after migrating north from the region of the Roanoke River in response to hostilities with White colonists. [...] On the eve of European contact the Iroquois territory extended from Lake Champlain and Lake George west to the Genesee River and Lake Ontario and from the St. Lawrence River south to the Susquehanna River. Within these boundaries each of the original 5 tribes occupied an north-south oblong strip of territory; from east to west, they were the Mohawk, Oneida, Onondaga, Cayuga, and Seneca. The region was primarily lake and hill country dissected by numerous rivers. Deciduous forests of birch, beech, maple and elm dominated the region, giving way to fir and spruce forests in the north and in the higher elevations of the Adirondack Mountains. In aboriginal times fish and animal species were diverse and abundant.’
[1]
The Iroquois Confederacy was also known as the Five Nations, and, after the inclusion of the Tuscaroras, as the Six Nations: ’Iroquois, any member of the North American Indian tribes speaking a language of the Iroquoian family-notably the Cayuga, Cherokee, Huron, Mohawk, Oneida, Onondaga, Seneca, and Tuscarora. The peoples who spoke Iroquoian languages occupied a continuous territory around Lakes Ontario, Huron, and Erie, in present-day New York state and Pennsylvania (U.S.) and southern Ontario and Quebec (Canada). That larger group should be differentiated from the Five Nations (later Six Nations) better known as the Iroquois Confederacy (self name Haudenosaunee Confederacy).’
[2]
’In 1715, the Tuscaroras, having been expelled from North Carolina, turned to the north, and sought a home among the Iroquois, on the ground of a common origin. That they were originally descended from the same stock is sufficiently evinced by their language. They were admitted into the League as a constituent member, and a portion of the Oneida territory assigned to them as their future home. After this event, the Iroquois, who had before been styled by the English the “Five Nations,” were known by them under the name of the “Six Nations.”’
[3]
[1]: Reid, Gerald: eHRAF Cultural Summary for the Iroquois [2]: http://www.britannica.com/topic/Iroquois-people [3]: Morgan, Lewis Henry, and Herbert M. Lloyd 1901. “League Of The Ho-De’-No-Sau-Nee Or Iroquois. Vol. I”, 23 |
||||||
|
"Ga-na-na" is an obscure reference found on an Eblaite tablet from Tell Mardikh, which may be the earliest reference to Canaan; however, the reference is uncertain.
[1]
"Ka-na-na" is used in early Egyptian sources to refer to a territory just inside Asia; its use is not concurrent with the use of other forms of Canaan in later Egyptian records, leading some scholars to believe that it is an early term for the same region.
[2]
"Kenah" and "Kena’an" both appear in the Amarna Letters. "Southern Levant" is a retrospective term for the region used by many modern scholars, though there is disagreement over the exact geographical area so defined.
[1]: Tubb (1998:15). [2]: Redford (1993). |
||||||
|
"Ga-na-na" is an obscure reference found on an Eblaite tablet from Tell Mardikh, which may be the earliest reference to Canaan; however, the reference is uncertain.
[1]
"Ka-na-na" is used in early Egyptian sources to refer to a territory just inside Asia; its use is not concurrent with the use of other forms of Canaan in later Egyptian records, leading some scholars to believe that it is an early term for the same region.
[2]
"Kenah" and "Kena’an" both appear in the Amarna Letters. "Southern Levant" is a retrospective term for the region used by many modern scholars, though there is disagreement over the exact geographical area so defined.
[1]: Tubb (1998:15). [2]: Redford (1993). |
||||||
|
"Ga-na-na" is an obscure reference found on an Eblaite tablet from Tell Mardikh, which may be the earliest reference to Canaan; however, the reference is uncertain.
[1]
"Ka-na-na" is used in early Egyptian sources to refer to a territory just inside Asia; its use is not concurrent with the use of other forms of Canaan in later Egyptian records, leading some scholars to believe that it is an early term for the same region.
[2]
"Kenah" and "Kena’an" both appear in the Amarna Letters. "Southern Levant" is a retrospective term for the region used by many modern scholars, though there is disagreement over the exact geographical area so defined.
[1]: Tubb (1998:15). [2]: Redford (1993). |
||||||
|
"Ga-na-na" is an obscure reference found on an Eblaite tablet from Tell Mardikh, which may be the earliest reference to Canaan; however, the reference is uncertain.
[1]
"Ka-na-na" is used in early Egyptian sources to refer to a territory just inside Asia; its use is not concurrent with the use of other forms of Canaan in later Egyptian records, leading some scholars to believe that it is an early term for the same region.
[2]
"Kenah" and "Kena’an" both appear in the Amarna Letters. "Southern Levant" is a retrospective term for the region used by many modern scholars, though there is disagreement over the exact geographical area so defined.
[1]: Tubb (1998:15). [2]: Redford (1993). |
||||||
|
"Ga-na-na" is an obscure reference found on an Eblaite tablet from Tell Mardikh, which may be the earliest reference to Canaan; however, the reference is uncertain.
[1]
"Ka-na-na" is used in early Egyptian sources to refer to a territory just inside Asia; its use is not concurrent with the use of other forms of Canaan in later Egyptian records, leading some scholars to believe that it is an early term for the same region.
[2]
"Kenah" and "Kena’an" both appear in the Amarna Letters. "Southern Levant" is a retrospective term for the region used by many modern scholars, though there is disagreement over the exact geographical area so defined.
[1]: Tubb (1998:15). [2]: Redford (1993). |
||||||
|
The first term is ancient Egyptian for "Syrian". From it derived the second term, which is Greek. Often, Tyre or Sidon was used as a metonym for Phoenicia in general.
|
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|
The first term is ancient Egyptian for "Syrian". From it derived the second term, which is Greek. Often, Tyre or Sidon was used as a metonym for Phoenicia in general.
|
||||||
|
The first term is ancient Egyptian for "Syrian". From it derived the second term, which is Greek. Often, Tyre or Sidon was used as a metonym for Phoenicia in general.
|
||||||
|
The first term is ancient Egyptian for "Syrian". From it derived the second term, which is Greek. Often, Tyre or Sidon was used as a metonym for Phoenicia in general.
|
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|
The first term is ancient Egyptian for "Syrian". From it derived the second term, which is Greek. Often, Tyre or Sidon was used as a metonym for Phoenicia in general.
|
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|
"The Assyrian Empire" refers to "the phase when it controlled the region from Egypt to the Caspian Sea, governing its dependencies either directly or indirectly from acore region situated in the north of modern Iraq." This period "from the early 9th to the late 7th... is conventionally called the Neo-Assyrian period."
[1]
[1]: (Radler 2014) |
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|
"The Assyrian Empire" refers to "the phase when it controlled the region from Egypt to the Caspian Sea, governing its dependencies either directly or indirectly from acore region situated in the north of modern Iraq." This period "from the early 9th to the late 7th... is conventionally called the Neo-Assyrian period."
[1]
[1]: (Radler 2014) |
||||||
|
"The Assyrian Empire" refers to "the phase when it controlled the region from Egypt to the Caspian Sea, governing its dependencies either directly or indirectly from acore region situated in the north of modern Iraq." This period "from the early 9th to the late 7th... is conventionally called the Neo-Assyrian period."
[1]
[1]: (Radler 2014) |
||||||
|
"The Assyrian Empire" refers to "the phase when it controlled the region from Egypt to the Caspian Sea, governing its dependencies either directly or indirectly from acore region situated in the north of modern Iraq." This period "from the early 9th to the late 7th... is conventionally called the Neo-Assyrian period."
[1]
[1]: (Radler 2014) |
||||||
|
"The Assyrian Empire" refers to "the phase when it controlled the region from Egypt to the Caspian Sea, governing its dependencies either directly or indirectly from acore region situated in the north of modern Iraq." This period "from the early 9th to the late 7th... is conventionally called the Neo-Assyrian period."
[1]
[1]: (Radler 2014) |
||||||
|
"The Assyrian Empire" refers to "the phase when it controlled the region from Egypt to the Caspian Sea, governing its dependencies either directly or indirectly from acore region situated in the north of modern Iraq." This period "from the early 9th to the late 7th... is conventionally called the Neo-Assyrian period."
[1]
[1]: (Radler 2014) |
||||||
|
"Iran (from Airyanam, genitive plural adjective of Airya-), ’the land of the Aryans’ ... western Iran became Media and souther Iran Parsa/Persia."
[1]
"The Archaemenids did not - could not - provide a name for their multinational state. Nevertheless, they referred to it as Khshassa, ’the Empire.’"
[2]
[1]: (Shahbazi 2012, 122) Shahbazi, A Shapour. The Archaemenid Persian Empire (550-330 BCE) Daryaee, Touraj. ed. 2012. The Oxford Handbook of Iranian History. Oxford University Press. [2]: (Shahbazi 2012, 131) Shahbazi, A Shapour. The Archaemenid Persian Empire (550-330 BCE) Daryaee, Touraj. ed. 2012. The Oxford Handbook of Iranian History. Oxford University Press. |
||||||
|
"Iran (from Airyanam, genitive plural adjective of Airya-), ’the land of the Aryans’ ... western Iran became Media and souther Iran Parsa/Persia."
[1]
"The Archaemenids did not - could not - provide a name for their multinational state. Nevertheless, they referred to it as Khshassa, ’the Empire.’"
[2]
[1]: (Shahbazi 2012, 122) Shahbazi, A Shapour. The Archaemenid Persian Empire (550-330 BCE) Daryaee, Touraj. ed. 2012. The Oxford Handbook of Iranian History. Oxford University Press. [2]: (Shahbazi 2012, 131) Shahbazi, A Shapour. The Archaemenid Persian Empire (550-330 BCE) Daryaee, Touraj. ed. 2012. The Oxford Handbook of Iranian History. Oxford University Press. |
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’Garo’ is the most frequently used term in the ethnographic literature. However, A’chik is the preferred self-designated term. Therefore, out of respect, we generally prefer “A’chik” instead of "garo", except for source titles and direct quotations. ‘The Garos constitute one of the most important tribal communities in East and West Garo Hills. The Garos call themselves A’chik (Hill man), Mande (Man) or A’chik Mande. Ethnically, the Garos belong the the Tibeto-Burman race, whose cradle is said to have been North-West China, between the upper waters of Yang-tse Kiang and Hoang-Ho. The Garos have a close affinity with the Bodos, Kacharis, Kochs and such allied tribes of Assam valley.’
[1]
‘As stated earlier, the Garos prefer to call themselves as “A’chik or A’chik manderang” and as such, the appropriate term for their land will be “A’chik A’song” or “A’chik Land”.’
[2]
‘The word ‘Mande’ generally indicated ‘human being’ to differentiate from other beings as ‘Mande or Matburung’ (man or animal) and “Mande or Me’mang” (man or ghost). It is exceptionally used in rare cases to indicate the whole community from others like ‘Mandema ba Rori’ ‘Mandema Nepali’ that is whether hill man or plain people and Nepali. But it is not commonly used for the whole community. A’chik is suffixed by the word Mande as “A’chik manderang”, and in short form as “A’chikrang”.’
[3]
The term ’Garo’ is not used as an ethnonym by the people themselves: ‘There remains an obscurity about the origin of the word ’Garo.’ They are known as ’Garos’ to outsiders; but the Garos always designate themselves as ’Achik’ (’hill man’).’
[4]
Many members of the group self-define as Garo when talking to outsiders, but it can also be used as an offensive term (seems to depend on tone and context).
[5]
"At present, Bangladeshi Garos refer to themselves as Mandi (which literally means ’human being’), whereas Indian Garos generally call themselves as Achik (hill dweller). Historical data show that different groups used different names in the past, and that there was never one name for all"‘The word ‘Garo’ is not a Garo word and hence it has no meaning in their language. In fact, they never utter the word among themselves nor do they like to be called by that name.’
[2]
The etymological history of the term ’Garo’ is unclear, but the word might be of Boro origin: ‘P.C. Bhattacharya in his ‘Notes on Boro, Garo and Shans’ pointed out the possibility of the word ‘Garo’ to be of Boro origin. The word ‘Garo’ has two morphemes, Gar + o and meaning ‘one who has left’ or ‘separated’. The Lexico Statistical Dating Analysis conducted by Robbins Burling and P.C. Bhattacharya evidently showed that the Boros and the Garos spoke the same language and that their linguistic separation took place in about the first millennium B.C.’
[6]
[1]: Burman, J. J. Roy 1995. “Christianity And Development Among The Garos”, 210 [2]: Sangma, Mihir N. 1995. “Garos: The Name, Meanings, And Its Origin”, 38 [3]: Sangma, Mihir N. 1995. “Garos: The Name, Meanings, And Its Origin”, 40 [4]: Roy, Sankar Kumar: eHRAF Cultural Summary for the Garo [5]: Bal, Ellen. They Ask If We Eat Frogs: Garo Ethnicity in Bangladesh. Institute of Southeast Asian Studies, 2007: 72-4. https://www.zotero.org/groups/1051264/seshat_databank/items/ARMDH9MD [6]: Sangma, Mihir N. 1995. “Garos: The Name, Meanings, And Its Origin”, 37 |
||||||
|
’Garo’ is the most frequently used term in the ethnographic literature. However, A’chik is the preferred self-designated term. Therefore, out of respect, we generally prefer “A’chik” instead of "Garo", except for source titles and direct quotations. ‘The Garos constitute one of the most important tribal communities in East and West Garo Hills. The Garos call themselves A’chik (Hill man), Mande (Man) or A’chik Mande. Ethnically, the Garos belong the the Tibeto-Burman race, whose cradle is said to have been North-West China, between the upper waters of Yang-tse Kiang and Hoang-Ho. The Garos have a close affinity with the Bodos, Kacharis, Kochs and such allied tribes of Assam valley.’
[1]
‘As stated earlier, the Garos prefer to call themselves as “A’chik or A’chik manderang” and as such, the appropriate term for their land will be “A’chik A’song” or “A’chik Land”.’
[2]
‘The word ‘Mande’ generally indicated ‘human being’ to differentiate from other beings as ‘Mande or Matburung’ (man or animal) and “Mande or Me’mang” (man or ghost). It is exceptionally used in rare cases to indicate the whole community from others like ‘Mandema ba Rori’ ‘Mandema Nepali’ that is whether hill man or plain people and Nepali. But it is not commonly used for the whole community. A’chik is suffixed by the word Mande as “A’chik manderang”, and in short form as “A’chikrang”.’
[3]
The term ’Garo’ is not used as an ethnonym by the people themselves: ‘There remains an obscurity about the origin of the word ’Garo.’ They are known as ’Garos’ to outsiders; but the Garos always designate themselves as ’Achik’ (’hill man’).’
[4]
Many members of the group self-define as Garo when talking to outsiders, but it can also be used as an offensive term (seems to depend on tone and context).
[5]
"At present, Bangladeshi Garos refer to themselves as Mandi (which literally means ’human being’), whereas Indian Garos generally call themselves as Achik (hill dweller). Historical data show that different groups used different names in the past, and that there was never one name for all"‘The word ‘Garo’ is not a Garo word and hence it has no meaning in their language. In fact, they never utter the word among themselves nor do they like to be called by that name.’
[2]
The etymological history of the term ’Garo’ is unclear, but the word might be of Boro origin: ‘P.C. Bhattacharya in his ‘Notes on Boro, Garo and Shans’ pointed out the possibility of the word ‘Garo’ to be of Boro origin. The word ‘Garo’ has two morphemes, Gar + o and meaning ‘one who has left’ or ‘separated’. The Lexico Statistical Dating Analysis conducted by Robbins Burling and P.C. Bhattacharya evidently showed that the Boros and the Garos spoke the same language and that their linguistic separation took place in about the first millennium B.C.’
[6]
[1]: Burman, J. J. Roy 1995. “Christianity And Development Among The Garos”, 210 [2]: Sangma, Mihir N. 1995. “Garos: The Name, Meanings, And Its Origin”, 38 [3]: Sangma, Mihir N. 1995. “Garos: The Name, Meanings, And Its Origin”, 40 [4]: Roy, Sankar Kumar: eHRAF Cultural Summary for the Garo [5]: Bal, Ellen. They Ask If We Eat Frogs: Garo Ethnicity in Bangladesh. Institute of Southeast Asian Studies, 2007: 72-4. https://www.zotero.org/groups/1051264/seshat_databank/items/ARMDH9MD [6]: Sangma, Mihir N. 1995. “Garos: The Name, Meanings, And Its Origin”, 37 |
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Mehrgarh I.
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Mehrgarh III and Kili Gul Mohammad period III and IV ; also known as Period H of the Quetta Valley; Anjira I
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Mehrgarh III and Kili Gul Mohammad period III and IV ; also known as Period H of the Quetta Valley; Anjira I
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Mehrgarh III and Kili Gul Mohammad period III and IV ; also known as Period H of the Quetta Valley; Anjira I
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Mehrgarh III and Kili Gul Mohammad period III and IV ; also known as Period H of the Quetta Valley; Anjira I
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Mehrgarh III and Kili Gul Mohammad period III and IV ; also known as Period H of the Quetta Valley; Anjira I
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The Early Harappan phase can be divided geographically into four regions with roughly equivalent chronologies
Amri-Nal Kot Diji Damb Sadaat Sothi-Siswal [1] The Early Harappan sites of the Amri-Nal tradition are found in southern Baluchistan; but despite the presence of Nal pottery at Merhgarh (doubtless because it is associated with seasonal herdsmen) the Kachi Plain is not included in the distribution or in any other Early Harappan culture. [2] [1]: Gregory L. Possehl. The Indus Civilization. A Contemporary Perspective. Walnut Creek, Altamira, 2002, p. 40 [2]: Possehl 2002, p. 41 |
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[1]
Arsacid kingdom.
[2]
Arsacid empire.
[3]
[1]: Neil Asher Silberman (ed.), ‘The Seleucid, Parthian, and Sasanian Periods’, The Oxford Companion to Archaeology, 2nd ed (Oxford: Oxford University Press, 2012) [2]: (Bivar 2007) Bivar, A D H in Curtis, Vesta Sarkhosh and Stewart, Sarah eds. 2007. The Age of the Parthians. I.B.Tauris & Co Ltd. London. [3]: (Wiesehöfer 2007) Wiesehöfer, Josef in Curtis, Vesta Sarkhosh and Stewart, Sarah eds. 2007. The Age of the Parthians. I.B.Tauris & Co Ltd. London. |
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|
[1]
Arsacid kingdom.
[2]
Arsacid empire.
[3]
[1]: Neil Asher Silberman (ed.), ‘The Seleucid, Parthian, and Sasanian Periods’, The Oxford Companion to Archaeology, 2nd ed (Oxford: Oxford University Press, 2012) [2]: (Bivar 2007) Bivar, A D H in Curtis, Vesta Sarkhosh and Stewart, Sarah eds. 2007. The Age of the Parthians. I.B.Tauris & Co Ltd. London. [3]: (Wiesehöfer 2007) Wiesehöfer, Josef in Curtis, Vesta Sarkhosh and Stewart, Sarah eds. 2007. The Age of the Parthians. I.B.Tauris & Co Ltd. London. |
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|
[1]
Arsacid kingdom.
[2]
Arsacid empire.
[3]
[1]: Neil Asher Silberman (ed.), ‘The Seleucid, Parthian, and Sasanian Periods’, The Oxford Companion to Archaeology, 2nd ed (Oxford: Oxford University Press, 2012) [2]: (Bivar 2007) Bivar, A D H in Curtis, Vesta Sarkhosh and Stewart, Sarah eds. 2007. The Age of the Parthians. I.B.Tauris & Co Ltd. London. [3]: (Wiesehöfer 2007) Wiesehöfer, Josef in Curtis, Vesta Sarkhosh and Stewart, Sarah eds. 2007. The Age of the Parthians. I.B.Tauris & Co Ltd. London. |
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|
[1]
Arsacid kingdom.
[2]
Arsacid empire.
[3]
[1]: Neil Asher Silberman (ed.), ‘The Seleucid, Parthian, and Sasanian Periods’, The Oxford Companion to Archaeology, 2nd ed (Oxford: Oxford University Press, 2012) [2]: (Bivar 2007) Bivar, A D H in Curtis, Vesta Sarkhosh and Stewart, Sarah eds. 2007. The Age of the Parthians. I.B.Tauris & Co Ltd. London. [3]: (Wiesehöfer 2007) Wiesehöfer, Josef in Curtis, Vesta Sarkhosh and Stewart, Sarah eds. 2007. The Age of the Parthians. I.B.Tauris & Co Ltd. London. |
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[1]
"the Kingdom of the Kushans"
[2]
[1]: Harmatta, János, B. N. Puri, and G. F. Etemadi. History of Civilizations in Central Asia. Volume II: The development of sedentary and nomadic civilizations: 700 BC to AD 250. Paris: UNESCO, 1994. p. 245 [2]: (Samad 2011, 88) Samad, R. U. 2011. The Grandeur of Gandhara: The Ancient Buddhist Civilization of the Swat, Peshawar, Kabul and Indus Valleys. Angora Publishing. |
||||||
|
[1]
"the Kingdom of the Kushans"
[2]
[1]: Harmatta, János, B. N. Puri, and G. F. Etemadi. History of Civilizations in Central Asia. Volume II: The development of sedentary and nomadic civilizations: 700 BC to AD 250. Paris: UNESCO, 1994. p. 245 [2]: (Samad 2011, 88) Samad, R. U. 2011. The Grandeur of Gandhara: The Ancient Buddhist Civilization of the Swat, Peshawar, Kabul and Indus Valleys. Angora Publishing. |
||||||
|
[1]
"the Kingdom of the Kushans"
[2]
[1]: Harmatta, János, B. N. Puri, and G. F. Etemadi. History of Civilizations in Central Asia. Volume II: The development of sedentary and nomadic civilizations: 700 BC to AD 250. Paris: UNESCO, 1994. p. 245 [2]: (Samad 2011, 88) Samad, R. U. 2011. The Grandeur of Gandhara: The Ancient Buddhist Civilization of the Swat, Peshawar, Kabul and Indus Valleys. Angora Publishing. |
||||||
|
[1]
"the Kingdom of the Kushans"
[2]
[1]: Harmatta, János, B. N. Puri, and G. F. Etemadi. History of Civilizations in Central Asia. Volume II: The development of sedentary and nomadic civilizations: 700 BC to AD 250. Paris: UNESCO, 1994. p. 245 [2]: (Samad 2011, 88) Samad, R. U. 2011. The Grandeur of Gandhara: The Ancient Buddhist Civilization of the Swat, Peshawar, Kabul and Indus Valleys. Angora Publishing. |
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Al-Ḫilāfa al-ʾumawiyya ... this could no be machine read
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Al-Ḫilāfa al-ʾumawiyya ... this could no be machine read
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Al-Ḫilāfa al-ʾumawiyya ... this could no be machine read
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al-Khilāfah al-‘Abbāsīyyah
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al-Khilāfah al-‘Abbāsīyyah
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al-Khilāfah al-‘Abbāsīyyah
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Sansabanis.
[1]
Gur.
[1]
Ghurid empire.
[1]
[1]: (Bosworth 2012) Bosworth, Edmund C. 2012. GHURIDS. Encyclopaedia Iranica. http://www.iranicaonline.org/articles/ghurids |
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|
Sansabanis.
[1]
Gur.
[1]
Ghurid empire.
[1]
[1]: (Bosworth 2012) Bosworth, Edmund C. 2012. GHURIDS. Encyclopaedia Iranica. http://www.iranicaonline.org/articles/ghurids |
||||||
|
Sansabanis.
[1]
Gur.
[1]
Ghurid empire.
[1]
[1]: (Bosworth 2012) Bosworth, Edmund C. 2012. GHURIDS. Encyclopaedia Iranica. http://www.iranicaonline.org/articles/ghurids |
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"The Onin War ... ushered in a time of such unparalleled strife that future historians, puzzling over what to call a century and a half of war in Japan, threw up their hands in despair and settled for an analogy with the most warlike period in ancient Chinese history: the Age of Warring States. Translated into Japanese this became the Sengoku jidai or Sengoku Period ..."
[1]
[1]: (Turnbull 2002) |
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|
"The Onin War ... ushered in a time of such unparalleled strife that future historians, puzzling over what to call a century and a half of war in Japan, threw up their hands in despair and settled for an analogy with the most warlike period in ancient Chinese history: the Age of Warring States. Translated into Japanese this became the Sengoku jidai or Sengoku Period ..."
[1]
[1]: (Turnbull 2002) |
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It is unclear whether ’Iban’ or ’Dayak’ was the name used originally. There is some variation concerning the usage of ethnonyms among the Iban of Borneo. ’The name "Iban" is of uncertain origin. Early scholars regarded it as originally a Kayan term, HIVAN, meaning "wanderer." The use of the name by those Iban in closer association with Kayan gives support to this possibility. Other Iban, of Sarawak’s First and Second Divisions, used the name "Dayak", and even today consider "Iban" a borrowed term. The participation of a few Iban in alliances with Malays for coastal piracy in the 19th century led to their being called "Sea Dayaks." Iban are to be encountered in all of the political divisions of the island of Borneo, but in the largest numbers in the Malaysian state of Sarawak, on the northwest coast. They have lived predominantly in the middle-level hills of the island, and during the last 150 years, fully half have moved onto the delta plains.’
[1]
’Iban’ is the more commonly used term in the ethnographic literature. ’Dayak’ is sometimes used to signify the entire tribal population of Borneo: ’Dayak, also spelled Dyak, Dutch Dajak, the non-Muslim indigenous peoples of the island of Borneo, most of whom traditionally lived along the banks of the larger rivers. Their languages all belong to the Indonesian branch of the Austronesian (Malayo-Polynesian) language family. Dayak is a generic term that has no precise ethnic or tribal significance. Especially in Indonesian Borneo (Kalimantan), it is applied to any of the (non-Muslim) indigenous peoples of the interior of the island (as opposed to the largely Malay population of the coastal areas). In Malaysian Borneo (Sarawak and Sabah), it is used somewhat less extensively and is often understood locally to refer specifically to Iban (formerly called Sea Dayak) and Bidayuh (formerly called Land Dayak) peoples. [...] Although lines of demarcation are often difficult to establish, the most prominent of the numerous Dayak subgroups are the Kayan (in Kalimantan usually called Bahau) and Kenyah, primarily of southeastern Sarawak and eastern Kalimantan; the Ngaju of central and southern Kalimantan; the Bidayuh of southwestern Sarawak and western Kalimantan; and the Iban of Sarawak.’
[2]
[1]: Vinson H. Sutlive, Jr. and John Beierle: eHRAF Cultural Summary for the Iban [2]: http://www.britannica.com/topic/Dayak |
||||||
|
It is unclear whether ’Iban’ or ’Dayak’ was the name used originally. There is some variation concerning the usage of ethnonyms among the Iban of Borneo. ’The name "Iban" is of uncertain origin. Early scholars regarded it as originally a Kayan term, HIVAN, meaning "wanderer." The use of the name by those Iban in closer association with Kayan gives support to this possibility. Other Iban, of Sarawak’s First and Second Divisions, used the name "Dayak", and even today consider "Iban" a borrowed term. The participation of a few Iban in alliances with Malays for coastal piracy in the 19th century led to their being called "Sea Dayaks." Iban are to be encountered in all of the political divisions of the island of Borneo, but in the largest numbers in the Malaysian state of Sarawak, on the northwest coast. They have lived predominantly in the middle-level hills of the island, and during the last 150 years, fully half have moved onto the delta plains.’
[1]
’Iban’ is the more commonly used term in the ethnographic literature. ’Dayak’ is sometimes used to signify the entire tribal population of Borneo: ’Dayak, also spelled Dyak, Dutch Dajak, the non-Muslim indigenous peoples of the island of Borneo, most of whom traditionally lived along the banks of the larger rivers. Their languages all belong to the Indonesian branch of the Austronesian (Malayo-Polynesian) language family. Dayak is a generic term that has no precise ethnic or tribal significance. Especially in Indonesian Borneo (Kalimantan), it is applied to any of the (non-Muslim) indigenous peoples of the interior of the island (as opposed to the largely Malay population of the coastal areas). In Malaysian Borneo (Sarawak and Sabah), it is used somewhat less extensively and is often understood locally to refer specifically to Iban (formerly called Sea Dayak) and Bidayuh (formerly called Land Dayak) peoples. [...] Although lines of demarcation are often difficult to establish, the most prominent of the numerous Dayak subgroups are the Kayan (in Kalimantan usually called Bahau) and Kenyah, primarily of southeastern Sarawak and eastern Kalimantan; the Ngaju of central and southern Kalimantan; the Bidayuh of southwestern Sarawak and western Kalimantan; and the Iban of Sarawak.’
[2]
[1]: Vinson H. Sutlive, Jr. and John Beierle: eHRAF Cultural Summary for the Iban [2]: http://www.britannica.com/topic/Dayak |
||||||
|
It is unclear whether ’Iban’ or ’Dayak’ was the name used originally. There is some variation concerning the usage of ethnonyms among the Iban of Borneo. ’The name "Iban" is of uncertain origin. Early scholars regarded it as originally a Kayan term, HIVAN, meaning "wanderer." The use of the name by those Iban in closer association with Kayan gives support to this possibility. Other Iban, of Sarawak’s First and Second Divisions, used the name "Dayak", and even today consider "Iban" a borrowed term. The participation of a few Iban in alliances with Malays for coastal piracy in the 19th century led to their being called "Sea Dayaks." Iban are to be encountered in all of the political divisions of the island of Borneo, but in the largest numbers in the Malaysian state of Sarawak, on the northwest coast. They have lived predominantly in the middle-level hills of the island, and during the last 150 years, fully half have moved onto the delta plains.’
[1]
’Iban’ is the more commonly used term in the ethnographic literature. ’Dayak’ is sometimes used to signify the entire tribal population of Borneo: ’Dayak, also spelled Dyak, Dutch Dajak, the non-Muslim indigenous peoples of the island of Borneo, most of whom traditionally lived along the banks of the larger rivers. Their languages all belong to the Indonesian branch of the Austronesian (Malayo-Polynesian) language family. Dayak is a generic term that has no precise ethnic or tribal significance. Especially in Indonesian Borneo (Kalimantan), it is applied to any of the (non-Muslim) indigenous peoples of the interior of the island (as opposed to the largely Malay population of the coastal areas). In Malaysian Borneo (Sarawak and Sabah), it is used somewhat less extensively and is often understood locally to refer specifically to Iban (formerly called Sea Dayak) and Bidayuh (formerly called Land Dayak) peoples. [...] Although lines of demarcation are often difficult to establish, the most prominent of the numerous Dayak subgroups are the Kayan (in Kalimantan usually called Bahau) and Kenyah, primarily of southeastern Sarawak and eastern Kalimantan; the Ngaju of central and southern Kalimantan; the Bidayuh of southwestern Sarawak and western Kalimantan; and the Iban of Sarawak.’
[2]
[1]: Vinson H. Sutlive, Jr. and John Beierle: eHRAF Cultural Summary for the Iban [2]: http://www.britannica.com/topic/Dayak |
||||||
|
It is unclear whether ’Iban’ or ’Dayak’ was the name used originally. There is some variation concerning the usage of ethnonyms among the Iban of Borneo. ’The name "Iban" is of uncertain origin. Early scholars regarded it as originally a Kayan term, HIVAN, meaning "wanderer." The use of the name by those Iban in closer association with Kayan gives support to this possibility. Other Iban, of Sarawak’s First and Second Divisions, used the name "Dayak", and even today consider "Iban" a borrowed term. The participation of a few Iban in alliances with Malays for coastal piracy in the 19th century led to their being called "Sea Dayaks." Iban are to be encountered in all of the political divisions of the island of Borneo, but in the largest numbers in the Malaysian state of Sarawak, on the northwest coast. They have lived predominantly in the middle-level hills of the island, and during the last 150 years, fully half have moved onto the delta plains.’
[1]
’Iban’ is the more commonly used term in the ethnographic literature. ’Dayak’ is sometimes used to signify the entire tribal population of Borneo: ’Dayak, also spelled Dyak, Dutch Dajak, the non-Muslim indigenous peoples of the island of Borneo, most of whom traditionally lived along the banks of the larger rivers. Their languages all belong to the Indonesian branch of the Austronesian (Malayo-Polynesian) language family. Dayak is a generic term that has no precise ethnic or tribal significance. Especially in Indonesian Borneo (Kalimantan), it is applied to any of the (non-Muslim) indigenous peoples of the interior of the island (as opposed to the largely Malay population of the coastal areas). In Malaysian Borneo (Sarawak and Sabah), it is used somewhat less extensively and is often understood locally to refer specifically to Iban (formerly called Sea Dayak) and Bidayuh (formerly called Land Dayak) peoples. [...] Although lines of demarcation are often difficult to establish, the most prominent of the numerous Dayak subgroups are the Kayan (in Kalimantan usually called Bahau) and Kenyah, primarily of southeastern Sarawak and eastern Kalimantan; the Ngaju of central and southern Kalimantan; the Bidayuh of southwestern Sarawak and western Kalimantan; and the Iban of Sarawak.’
[2]
[1]: Vinson H. Sutlive, Jr. and John Beierle: eHRAF Cultural Summary for the Iban [2]: http://www.britannica.com/topic/Dayak |
||||||
| 402 | Konya Plain - Early Neolithic | Neolithique inferieur en Anatolie centrale Néolithique pre-ceramique | Confident Expert | - | ||
|
Pre-Pottery Neolithic; Konya Ovasι’nda Erken Neolitik Çağ/Çanak Çömleksiz Neolitik; Néolithique inférieur en Anatolie centrale/Néolithique pré-céramique ... this is not machine readable.
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|
Pre-Pottery Neolithic; Konya Ovasι’nda Erken Neolitik Çağ/Çanak Çömleksiz Neolitik; Néolithique inférieur en Anatolie centrale/Néolithique pré-céramique ... this is not machine readable.
|
||||||
| 404 | Konya Plain - Early Neolithic | Konya Ovasnda Erken Neolitik Canak Comleksiz Neolitik | Confident Expert | - | ||
|
Pre-Pottery Neolithic; Konya Ovasι’nda Erken Neolitik Çağ/Çanak Çömleksiz Neolitik; Néolithique inférieur en Anatolie centrale/Néolithique pré-céramique ... this is not machine readable.
|
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|
Ceramic Neolithic; Neolithikum Keramik in der Ebene von Konya; Néolithique Céramique sur la Plaine de Konya; Konya Seramik Neolitik Ovalar ... this is not machine readable.
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|
Ceramic Neolithic; Neolithikum Keramik in der Ebene von Konya; Néolithique Céramique sur la Plaine de Konya; Konya Seramik Neolitik Ovalar ... this is not machine readable.
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|
Ceramic Neolithic; Neolithikum Keramik in der Ebene von Konya; Néolithique Céramique sur la Plaine de Konya; Konya Seramik Neolitik Ovalar ... this is not machine readable.
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|
Ceramic Neolithic; Neolithikum Keramik in der Ebene von Konya; Néolithique Céramique sur la Plaine de Konya; Konya Seramik Neolitik Ovalar ... this is not machine readable.
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|
Late Ceramic Neolithic; Endneolithikum in der Ebene von Konya; Le Néolithique Final dans La Plaine de Konya; Konya Ovasι’nda Geç Neolitik Çağ ... this is not machine readable.
|
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|
Late Ceramic Neolithic; Endneolithikum in der Ebene von Konya; Le Néolithique Final dans La Plaine de Konya; Konya Ovasι’nda Geç Neolitik Çağ ... this is not machine readable.
|
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|
Late Ceramic Neolithic; Endneolithikum in der Ebene von Konya; Le Néolithique Final dans La Plaine de Konya; Konya Ovasι’nda Geç Neolitik Çağ ... this is not machine readable.
|
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|
Late Ceramic Neolithic; Endneolithikum in der Ebene von Konya; Le Néolithique Final dans La Plaine de Konya; Konya Ovasι’nda Geç Neolitik Çağ ... this is not machine readable.
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| 413 | Konya Plain - Early Chalcolithic | wczesna epoka miedzi wczesny chalkolit Centralnej Anatolii | Confident Expert | - | ||
|
wczesna epoka miedzi/wczesny chalkolit Centralnej Anatolii; Früh chalkolite Zentralanatolien; une chalcolite précoce d’Anatolie centrale/piérre d’une période Chalcolithique d’Anatolie Centrale; Orta Anadolu’da Erken Kalkolitik Dönem ... this is not machine readable.
|
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|
wczesna epoka miedzi/wczesny chalkolit Centralnej Anatolii; Früh chalkolite Zentralanatolien; une chalcolite précoce d’Anatolie centrale/piérre d’une période Chalcolithique d’Anatolie Centrale; Orta Anadolu’da Erken Kalkolitik Dönem ... this is not machine readable.
|
||||||
|
wczesna epoka miedzi/wczesny chalkolit Centralnej Anatolii; Früh chalkolite Zentralanatolien; une chalcolite précoce d’Anatolie centrale/piérre d’une période Chalcolithique d’Anatolie Centrale; Orta Anadolu’da Erken Kalkolitik Dönem ... this is not machine readable.
|
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| 416 | Konya Plain - Early Chalcolithic | une chalcolite precoce d Anatolie centrale pierre d une periode Chalcolithique d Anatolie Centrale | Confident Expert | - | ||
|
wczesna epoka miedzi/wczesny chalkolit Centralnej Anatolii; Früh chalkolite Zentralanatolien; une chalcolite précoce d’Anatolie centrale/piérre d’une période Chalcolithique d’Anatolie Centrale; Orta Anadolu’da Erken Kalkolitik Dönem ... this is not machine readable.
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-
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| 418 | Konya Plain - Late Chalcolithic | Mittleren und Spaten Kupferzeit in Konya Plain | Confident Expert | - | ||
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-
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-
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| 420 | Konya Plain - Late Chalcolithic | Chalcolithique Moyen et Final en plaine de Konya | Confident Expert | - | ||
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-
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|
Frühe Bronzezeit in Zentralanatolien; Début de I’âge du bronze en Anatolie centrale; Orta Anadolu’da Erken Tunç Çağı ... this is not machine readable.
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|
Frühe Bronzezeit in Zentralanatolien; Début de I’âge du bronze en Anatolie centrale; Orta Anadolu’da Erken Tunç Çağı ... this is not machine readable.
|
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|
Frühe Bronzezeit in Zentralanatolien; Début de I’âge du bronze en Anatolie centrale; Orta Anadolu’da Erken Tunç Çağı ... this is not machine readable.
|
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| 424 | Middle Bronze Age in Central Anatolia | Anadolu da Eski Asur Karum koloni donemi | Confident Expert | - | ||
|
The Old Assyrian Colony Period; Old Assyrian; karum/colony period in Anatolia; karum period; Période de l’Ancien assyrien; karum/colonie en Anatolie; Altassyrischen karum/Kolonie Zeit in Anatolien; Anadolu’da Eski Asur Karum/koloni dönemi ... this is not machine readable.
|
||||||
|
The Old Assyrian Colony Period; Old Assyrian; karum/colony period in Anatolia; karum period; Période de l’Ancien assyrien; karum/colonie en Anatolie; Altassyrischen karum/Kolonie Zeit in Anatolien; Anadolu’da Eski Asur Karum/koloni dönemi ... this is not machine readable.
|
||||||
|
The Old Assyrian Colony Period; Old Assyrian; karum/colony period in Anatolia; karum period; Période de l’Ancien assyrien; karum/colonie en Anatolie; Altassyrischen karum/Kolonie Zeit in Anatolien; Anadolu’da Eski Asur Karum/koloni dönemi ... this is not machine readable.
|
||||||
|
The Old Assyrian Colony Period; Old Assyrian; karum/colony period in Anatolia; karum period; Période de l’Ancien assyrien; karum/colonie en Anatolie; Altassyrischen karum/Kolonie Zeit in Anatolien; Anadolu’da Eski Asur Karum/koloni dönemi ... this is not machine readable.
|
||||||
|
The Old Assyrian Colony Period; Old Assyrian; karum/colony period in Anatolia; karum period; Période de l’Ancien assyrien; karum/colonie en Anatolie; Altassyrischen karum/Kolonie Zeit in Anatolien; Anadolu’da Eski Asur Karum/koloni dönemi ... this is not machine readable.
|
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|
The Old Assyrian Colony Period; Old Assyrian; karum/colony period in Anatolia; karum period; Période de l’Ancien assyrien; karum/colonie en Anatolie; Altassyrischen karum/Kolonie Zeit in Anatolien; Anadolu’da Eski Asur Karum/koloni dönemi ... this is not machine readable.
|
||||||
| 430 | Middle Bronze Age in Central Anatolia | Altassyrischen karum Kolonie Zeit in Anatolien | Confident Expert | - | ||
|
The Old Assyrian Colony Period; Old Assyrian; karum/colony period in Anatolia; karum period; Période de l’Ancien assyrien; karum/colonie en Anatolie; Altassyrischen karum/Kolonie Zeit in Anatolien; Anadolu’da Eski Asur Karum/koloni dönemi ... this is not machine readable.
|
||||||
|
The Old Assyrian Colony Period; Old Assyrian; karum/colony period in Anatolia; karum period; Période de l’Ancien assyrien; karum/colonie en Anatolie; Altassyrischen karum/Kolonie Zeit in Anatolien; Anadolu’da Eski Asur Karum/koloni dönemi ... this is not machine readable.
|
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|
Hethiter; Hittites; Hetyci; חתים; Hititler veya Etiler. "Of mixed ethnic origins - Indo-European, native Hattian, Hurrian, Luwian, and numerous smaller groups - they called themselves by the traditional name of the region in which they lived; they were the ’people of the Land of Hatti.’
[1]
[1]: (Bryce 2002, 3) |
||||||
|
Hethiter; Hittites; Hetyci; חתים; Hititler veya Etiler. "Of mixed ethnic origins - Indo-European, native Hattian, Hurrian, Luwian, and numerous smaller groups - they called themselves by the traditional name of the region in which they lived; they were the ’people of the Land of Hatti.’
[1]
[1]: (Bryce 2002, 3) |
||||||
|
Hethiter; Hittites; Hetyci; חתים; Hititler veya Etiler. "Of mixed ethnic origins - Indo-European, native Hattian, Hurrian, Luwian, and numerous smaller groups - they called themselves by the traditional name of the region in which they lived; they were the ’people of the Land of Hatti.’
[1]
[1]: (Bryce 2002, 3) |
||||||
|
Hethiter; Hittites; Hetyci; חתים; Hititler veya Etiler. "Of mixed ethnic origins - Indo-European, native Hattian, Hurrian, Luwian, and numerous smaller groups - they called themselves by the traditional name of the region in which they lived; they were the ’people of the Land of Hatti.’
[1]
[1]: (Bryce 2002, 3) |
||||||
|
Hethiter; Hittites; Hetyci; חתים; Hititler veya Etiler. "Of mixed ethnic origins - Indo-European, native Hattian, Hurrian, Luwian, and numerous smaller groups - they called themselves by the traditional name of the region in which they lived; they were the ’people of the Land of Hatti.’
[1]
[1]: (Bryce 2002, 3) |
||||||
|
Hethiter; Hittites; Hetyci; חתים; Hititler veya Etiler. "Of mixed ethnic origins - Indo-European, native Hattian, Hurrian, Luwian, and numerous smaller groups - they called themselves by the traditional name of the region in which they lived; they were the ’people of the Land of Hatti.’
[1]
[1]: (Bryce 2002, 3) |
||||||
|
Hethiter; Hittites; Hetyci; חתים; Hititler veya Etiler
|
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|
Hethiter; Hittites; Hetyci; חתים; Hititler veya Etiler
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Hethiter; Hittites; Hetyci; חתים; Hititler veya Etiler
|
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|
Hethiter; Hittites; Hetyci; חתים; Hititler veya Etiler
|
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|
Hethiter; Hittites; Hetyci; חתים; Hititler veya Etiler
|
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|
Hethiter; Hittites; Hetyci; חתים; Hititler veya Etiler
|
||||||
|
Hethiter; Hittites; Hetyci; חתים; Hititler veya Etiler
|
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|
Hethiter; Hittites; Hetyci; חתים; Hititler veya Etiler
|
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|
Hethiter; Hittites; Hetyci; חתים; Hititler veya Etiler
|
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|
Hethiter; Hittites; Hetyci; חתים; Hititler veya Etiler
|
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|
Hethiter; Hittites; Hetyci; חתים; Hititler veya Etiler
|
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|
Hethiter; Hittites; Hetyci; חתים; Hititler veya Etiler
|
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|
Hethiter; Hittites; Hetyci; חתים; Hititler veya Etiler
|
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|
Hethiter; Hittites; Hetyci; חתים; Hititler veya Etiler
|
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|
wczesna epoka żelaza w centralnej Anatolii; Frühe Eisenzeit in Zentralanatolien; Début de l’âge du fer en Anatolie centrale; Orta Anadolu’da Erken Demir Çağı ... this is not machine readable.
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wczesna epoka żelaza w centralnej Anatolii; Frühe Eisenzeit in Zentralanatolien; Début de l’âge du fer en Anatolie centrale; Orta Anadolu’da Erken Demir Çağı ... this is not machine readable.
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|
wczesna epoka żelaza w centralnej Anatolii; Frühe Eisenzeit in Zentralanatolien; Début de l’âge du fer en Anatolie centrale; Orta Anadolu’da Erken Demir Çağı ... this is not machine readable.
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wczesna epoka żelaza w centralnej Anatolii; Frühe Eisenzeit in Zentralanatolien; Début de l’âge du fer en Anatolie centrale; Orta Anadolu’da Erken Demir Çağı ... this is not machine readable.
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|
wczesna epoka żelaza w centralnej Anatolii; Frühe Eisenzeit in Zentralanatolien; Début de l’âge du fer en Anatolie centrale; Orta Anadolu’da Erken Demir Çağı ... this is not machine readable.
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... this is not machine readable.
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... this is not machine readable.
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... this is not machine readable.
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... this is not machine readable.
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Maeonia was an earlier name for Lydia, mentioned by Homer. It is unclear whether it was still used during the Mermnad dynasty. The first king of the Mermnad dynasty was called "Gyges of the Luddi" in the Assyrian records of Assurbanipal.
[1]
[1]: Roosevelt, C.H. 2012. Iron Age Western Anatolia. In Potts, D.T. (ed.) A Companion to the Archaeology of the Near East. London: Blackwell. p. 897-913 |
||||||
|
Maeonia was an earlier name for Lydia, mentioned by Homer. It is unclear whether it was still used during the Mermnad dynasty. The first king of the Mermnad dynasty was called "Gyges of the Luddi" in the Assyrian records of Assurbanipal.
[1]
[1]: Roosevelt, C.H. 2012. Iron Age Western Anatolia. In Potts, D.T. (ed.) A Companion to the Archaeology of the Near East. London: Blackwell. p. 897-913 |
||||||
|
Maeonia was an earlier name for Lydia, mentioned by Homer. It is unclear whether it was still used during the Mermnad dynasty. The first king of the Mermnad dynasty was called "Gyges of the Luddi" in the Assyrian records of Assurbanipal.
[1]
[1]: Roosevelt, C.H. 2012. Iron Age Western Anatolia. In Potts, D.T. (ed.) A Companion to the Archaeology of the Near East. London: Blackwell. p. 897-913 |
||||||
|
Maeonia was an earlier name for Lydia, mentioned by Homer. It is unclear whether it was still used during the Mermnad dynasty. The first king of the Mermnad dynasty was called "Gyges of the Luddi" in the Assyrian records of Assurbanipal.
[1]
[1]: Roosevelt, C.H. 2012. Iron Age Western Anatolia. In Potts, D.T. (ed.) A Companion to the Archaeology of the Near East. London: Blackwell. p. 897-913 |
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[1]
House of Hulegu.
[2]
[1]: REUVEN AMITAI, ’IL-KHANIDS i. DYNASTIC HISTORY’ http://www.iranicaonline.org/articles/il-khanids-i-dynastic-history [2]: (Marshall 1993, 229) Marshall, Robert. 1993. Storm from the East: From Ghengis Khan to Khubilai Khan. University of California Press. |
||||||
|
[1]
House of Hulegu.
[2]
[1]: REUVEN AMITAI, ’IL-KHANIDS i. DYNASTIC HISTORY’ http://www.iranicaonline.org/articles/il-khanids-i-dynastic-history [2]: (Marshall 1993, 229) Marshall, Robert. 1993. Storm from the East: From Ghengis Khan to Khubilai Khan. University of California Press. |
||||||
|
[1]
House of Hulegu.
[2]
[1]: REUVEN AMITAI, ’IL-KHANIDS i. DYNASTIC HISTORY’ http://www.iranicaonline.org/articles/il-khanids-i-dynastic-history [2]: (Marshall 1993, 229) Marshall, Robert. 1993. Storm from the East: From Ghengis Khan to Khubilai Khan. University of California Press. |
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-
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-
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-
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-
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|
Amal Dynasty after Theodoric’s take-over.
[1]
Kingdom of Italy.
[2]
"by the end of the third century, the Greuthingi, the earliest grouping of those people destined to constitute the Ostrogoths, were identifiable to Roman authors as a discrete assemblage of Germanic peoples."
[3]
Amalian Dynasty.
[4]
[1]: (Hodgkin 1897, Footnote 5) [2]: (Madigan 2015, 38) [3]: (Burns 1991, xiii) Thomas S Burns. 1991. A History of the Ostrogoths. Bloomington: Indiana University Press. [4]: (Burns 1991, xiv) Thomas S Burns. 1991. A History of the Ostrogoths. Bloomington: Indiana University Press. |
||||||
|
Amal Dynasty after Theodoric’s take-over.
[1]
Kingdom of Italy.
[2]
"by the end of the third century, the Greuthingi, the earliest grouping of those people destined to constitute the Ostrogoths, were identifiable to Roman authors as a discrete assemblage of Germanic peoples."
[3]
Amalian Dynasty.
[4]
[1]: (Hodgkin 1897, Footnote 5) [2]: (Madigan 2015, 38) [3]: (Burns 1991, xiii) Thomas S Burns. 1991. A History of the Ostrogoths. Bloomington: Indiana University Press. [4]: (Burns 1991, xiv) Thomas S Burns. 1991. A History of the Ostrogoths. Bloomington: Indiana University Press. |
||||||
|
Amal Dynasty after Theodoric’s take-over.
[1]
Kingdom of Italy.
[2]
"by the end of the third century, the Greuthingi, the earliest grouping of those people destined to constitute the Ostrogoths, were identifiable to Roman authors as a discrete assemblage of Germanic peoples."
[3]
Amalian Dynasty.
[4]
[1]: (Hodgkin 1897, Footnote 5) [2]: (Madigan 2015, 38) [3]: (Burns 1991, xiii) Thomas S Burns. 1991. A History of the Ostrogoths. Bloomington: Indiana University Press. [4]: (Burns 1991, xiv) Thomas S Burns. 1991. A History of the Ostrogoths. Bloomington: Indiana University Press. |
||||||
|
Amal Dynasty after Theodoric’s take-over.
[1]
Kingdom of Italy.
[2]
"by the end of the third century, the Greuthingi, the earliest grouping of those people destined to constitute the Ostrogoths, were identifiable to Roman authors as a discrete assemblage of Germanic peoples."
[3]
Amalian Dynasty.
[4]
[1]: (Hodgkin 1897, Footnote 5) [2]: (Madigan 2015, 38) [3]: (Burns 1991, xiii) Thomas S Burns. 1991. A History of the Ostrogoths. Bloomington: Indiana University Press. [4]: (Burns 1991, xiv) Thomas S Burns. 1991. A History of the Ostrogoths. Bloomington: Indiana University Press. |
||||||
|
"The term ’Papal State’ is a modern one, hardly used by contemporaries to refer to the papal patrimony in the long period with which this book is concerned."
[1]
The term "Papal States" was not adopted until around 1200.
[2]
"It is still a matter of contention at what period the term ’papal states’ may be used to describe those areas where the pope was traditionally overlord, but certainly by the beginning of the thirteenth century popes were great feudatories in central Italy."
[3]
Eighth century popes called their state "The Republic of St. Peter". Terms such as "Papal States" are anachronistic when applied to the eighth and ninth centuries. Terms such as this only appear in late middle ages.
[4]
[1]: (Partner 1972, xii) Peter Partner. 1972. The Lands of St Peter. The Papal State In The Middle Ages And The Early Renaissance. University of California Press. Berkeley. [2]: Vauchez, 356 [3]: (Rist 2009) Rebecca Rist. 2009. The Papacy and Crusading In Europe, 1198-1245. Continuum. London. [4]: (Noble 2011, xxi) T F X Noble. 2011. The Republic of St. Peter: The Birth of the Papal State, 680-825, University of Pennsylvania Press. |
||||||
|
"The term ’Papal State’ is a modern one, hardly used by contemporaries to refer to the papal patrimony in the long period with which this book is concerned."
[1]
The term "Papal States" was not adopted until around 1200.
[2]
"It is still a matter of contention at what period the term ’papal states’ may be used to describe those areas where the pope was traditionally overlord, but certainly by the beginning of the thirteenth century popes were great feudatories in central Italy."
[3]
Eighth century popes called their state "The Republic of St. Peter". Terms such as "Papal States" are anachronistic when applied to the eighth and ninth centuries. Terms such as this only appear in late middle ages.
[4]
[1]: (Partner 1972, xii) Peter Partner. 1972. The Lands of St Peter. The Papal State In The Middle Ages And The Early Renaissance. University of California Press. Berkeley. [2]: Vauchez, 356 [3]: (Rist 2009) Rebecca Rist. 2009. The Papacy and Crusading In Europe, 1198-1245. Continuum. London. [4]: (Noble 2011, xxi) T F X Noble. 2011. The Republic of St. Peter: The Birth of the Papal State, 680-825, University of Pennsylvania Press. |
||||||
|
"The term ’Papal State’ is a modern one, hardly used by contemporaries to refer to the papal patrimony in the long period with which this book is concerned."
[1]
The term "Papal States" was not adopted until around 1200.
[2]
"It is still a matter of contention at what period the term ’papal states’ may be used to describe those areas where the pope was traditionally overlord, but certainly by the beginning of the thirteenth century popes were great feudatories in central Italy."
[3]
Eighth century popes called their state "The Republic of St. Peter". Terms such as "Papal States" are anachronistic when applied to the eighth and ninth centuries. Terms such as this only appear in late middle ages.
[4]
[1]: (Partner 1972, xii) Peter Partner. 1972. The Lands of St Peter. The Papal State In The Middle Ages And The Early Renaissance. University of California Press. Berkeley. [2]: Vauchez, 356 [3]: (Rist 2009) Rebecca Rist. 2009. The Papacy and Crusading In Europe, 1198-1245. Continuum. London. [4]: (Noble 2011, xxi) T F X Noble. 2011. The Republic of St. Peter: The Birth of the Papal State, 680-825, University of Pennsylvania Press. |
||||||
|
"The term ’Papal State’ is a modern one, hardly used by contemporaries to refer to the papal patrimony in the long period with which this book is concerned."
[1]
The term "Papal States" was not adopted until around 1200.
[2]
"It is still a matter of contention at what period the term ’papal states’ may be used to describe those areas where the pope was traditionally overlord, but certainly by the beginning of the thirteenth century popes were great feudatories in central Italy."
[3]
Eighth century popes called their state "The Republic of St. Peter". Terms such as "Papal States" are anachronistic when applied to the eighth and ninth centuries. Terms such as this only appear in late middle ages.
[4]
[1]: (Partner 1972, xii) Peter Partner. 1972. The Lands of St Peter. The Papal State In The Middle Ages And The Early Renaissance. University of California Press. Berkeley. [2]: Vauchez, 356 [3]: (Rist 2009) Rebecca Rist. 2009. The Papacy and Crusading In Europe, 1198-1245. Continuum. London. [4]: (Noble 2011, xxi) T F X Noble. 2011. The Republic of St. Peter: The Birth of the Papal State, 680-825, University of Pennsylvania Press. |
||||||
|
"The term ’Papal State’ is a modern one, hardly used by contemporaries to refer to the papal patrimony in the long period with which this book is concerned."
[1]
The term "Papal States" was not adopted until around 1200.
[2]
"It is still a matter of contention at what period the term ’papal states’ may be used to describe those areas where the pope was traditionally overlord, but certainly by the beginning of the thirteenth century popes were great feudatories in central Italy."
[3]
Eighth century popes called their state "The Republic of St. Peter". Terms such as "Papal States" are anachronistic when applied to the eighth and ninth centuries. Terms such as this only appear in late middle ages.
[4]
[1]: (Partner 1972, xii) Peter Partner. 1972. The Lands of St Peter. The Papal State In The Middle Ages And The Early Renaissance. University of California Press. Berkeley. [2]: Vauchez, 356 [3]: (Rist 2009) Rebecca Rist. 2009. The Papacy and Crusading In Europe, 1198-1245. Continuum. London. [4]: (Noble 2011, xxi) T F X Noble. 2011. The Republic of St. Peter: The Birth of the Papal State, 680-825, University of Pennsylvania Press. |
||||||
|
"The term ’Papal State’ is a modern one, hardly used by contemporaries to refer to the papal patrimony in the long period with which this book is concerned."
[1]
The term "Papal States" was not adopted until around 1200.
[2]
"It is still a matter of contention at what period the term ’papal states’ may be used to describe those areas where the pope was traditionally overlord, but certainly by the beginning of the thirteenth century popes were great feudatories in central Italy."
[3]
Eighth century popes called their state "The Republic of St. Peter". Terms such as "Papal States" are anachronistic when applied to the eighth and ninth centuries. Terms such as this only appear in late middle ages.
[4]
[1]: (Partner 1972, xii) Peter Partner. 1972. The Lands of St Peter. The Papal State In The Middle Ages And The Early Renaissance. University of California Press. Berkeley. [2]: Vauchez, 356 [3]: (Rist 2009) Rebecca Rist. 2009. The Papacy and Crusading In Europe, 1198-1245. Continuum. London. [4]: (Noble 2011, xxi) T F X Noble. 2011. The Republic of St. Peter: The Birth of the Papal State, 680-825, University of Pennsylvania Press. |
||||||
|
Patrimonium Sancti Petri, Terras Sancti Petri, Respublica Sancti Petri.
[1]
Another common name for Rome and its hinterland was the territorium Sancti Petri
[2]
"The term ’Papal State’ is a modern one, hardly used by contemporaries to refer to the papal patrimony in the long period with which this book is concerned."
[3]
The term "Papal States" was not adopted until around 1200.
[1]
"It is still a matter of contention at what period the term ’papal states’ may be used to describe those areas where the pope was traditionally overlord, but certainly by the beginning of the thirteenth century popes were great feudatories in central Italy."
[4]
Eighth century popes called their state "The Republic of St. Peter". Terms such as "Papal States" are anachronistic when applied to the eighth and ninth centuries. Terms such as this only appear in late middle ages.
[5]
[1]: Vauchez, 356 [2]: Wickham (2015), 36 [3]: (Partner 1972, xii) Peter Partner. 1972. The Lands of St Peter. The Papal State In The Middle Ages And The Early Renaissance. University of California Press. Berkeley. [4]: (Rist 2009) Rebecca Rist. 2009. The Papacy and Crusading In Europe, 1198-1245. Continuum. London. [5]: (Noble 2011, xxi) T F X Noble. 2011. The Republic of St. Peter: The Birth of the Papal State, 680-825, University of Pennsylvania Press. |
||||||
|
Patrimonium Sancti Petri, Terras Sancti Petri, Respublica Sancti Petri.
[1]
Another common name for Rome and its hinterland was the territorium Sancti Petri
[2]
"The term ’Papal State’ is a modern one, hardly used by contemporaries to refer to the papal patrimony in the long period with which this book is concerned."
[3]
The term "Papal States" was not adopted until around 1200.
[1]
"It is still a matter of contention at what period the term ’papal states’ may be used to describe those areas where the pope was traditionally overlord, but certainly by the beginning of the thirteenth century popes were great feudatories in central Italy."
[4]
Eighth century popes called their state "The Republic of St. Peter". Terms such as "Papal States" are anachronistic when applied to the eighth and ninth centuries. Terms such as this only appear in late middle ages.
[5]
[1]: Vauchez, 356 [2]: Wickham (2015), 36 [3]: (Partner 1972, xii) Peter Partner. 1972. The Lands of St Peter. The Papal State In The Middle Ages And The Early Renaissance. University of California Press. Berkeley. [4]: (Rist 2009) Rebecca Rist. 2009. The Papacy and Crusading In Europe, 1198-1245. Continuum. London. [5]: (Noble 2011, xxi) T F X Noble. 2011. The Republic of St. Peter: The Birth of the Papal State, 680-825, University of Pennsylvania Press. |
||||||
|
Patrimonium Sancti Petri, Terras Sancti Petri, Respublica Sancti Petri.
[1]
Another common name for Rome and its hinterland was the territorium Sancti Petri
[2]
"The term ’Papal State’ is a modern one, hardly used by contemporaries to refer to the papal patrimony in the long period with which this book is concerned."
[3]
The term "Papal States" was not adopted until around 1200.
[1]
"It is still a matter of contention at what period the term ’papal states’ may be used to describe those areas where the pope was traditionally overlord, but certainly by the beginning of the thirteenth century popes were great feudatories in central Italy."
[4]
Eighth century popes called their state "The Republic of St. Peter". Terms such as "Papal States" are anachronistic when applied to the eighth and ninth centuries. Terms such as this only appear in late middle ages.
[5]
[1]: Vauchez, 356 [2]: Wickham (2015), 36 [3]: (Partner 1972, xii) Peter Partner. 1972. The Lands of St Peter. The Papal State In The Middle Ages And The Early Renaissance. University of California Press. Berkeley. [4]: (Rist 2009) Rebecca Rist. 2009. The Papacy and Crusading In Europe, 1198-1245. Continuum. London. [5]: (Noble 2011, xxi) T F X Noble. 2011. The Republic of St. Peter: The Birth of the Papal State, 680-825, University of Pennsylvania Press. |
||||||
|
Patrimonium Sancti Petri, Terras Sancti Petri, Respublica Sancti Petri.
[1]
Another common name for Rome and its hinterland was the territorium Sancti Petri
[2]
"The term ’Papal State’ is a modern one, hardly used by contemporaries to refer to the papal patrimony in the long period with which this book is concerned."
[3]
The term "Papal States" was not adopted until around 1200.
[1]
"It is still a matter of contention at what period the term ’papal states’ may be used to describe those areas where the pope was traditionally overlord, but certainly by the beginning of the thirteenth century popes were great feudatories in central Italy."
[4]
Eighth century popes called their state "The Republic of St. Peter". Terms such as "Papal States" are anachronistic when applied to the eighth and ninth centuries. Terms such as this only appear in late middle ages.
[5]
[1]: Vauchez, 356 [2]: Wickham (2015), 36 [3]: (Partner 1972, xii) Peter Partner. 1972. The Lands of St Peter. The Papal State In The Middle Ages And The Early Renaissance. University of California Press. Berkeley. [4]: (Rist 2009) Rebecca Rist. 2009. The Papacy and Crusading In Europe, 1198-1245. Continuum. London. [5]: (Noble 2011, xxi) T F X Noble. 2011. The Republic of St. Peter: The Birth of the Papal State, 680-825, University of Pennsylvania Press. |
||||||
|
The term Christendom (Christianitas) reflects the supranational scope of the Papacy, which being also an international religion, had a degree of control beyond the territorial borders of the Papal State, particularly in the period from the Papacy of Innocent III.
[1]
"The term ’Papal State’ is a modern one, hardly used by contemporaries to refer to the papal patrimony in the long period with which this book is concerned."
[2]
The term "Papal States" was not adopted until around 1200.
[3]
"It is still a matter of contention at what period the term ’papal states’ may be used to describe those areas where the pope was traditionally overlord, but certainly by the beginning of the thirteenth century popes were great feudatories in central Italy."
[4]
Eighth century popes called their state "The Republic of St. Peter". Terms such as "Papal States" are anachronistic when applied to the eighth and ninth centuries. Terms such as this only appear in late middle ages.
[5]
[1]: (Madigan 2015) K Madigan. 2015. Medieval Christianity: A New History. Yale University Press. New Haven. [2]: (Partner 1972, xii) Peter Partner. 1972. The Lands of St Peter. The Papal State In The Middle Ages And The Early Renaissance. University of California Press. Berkeley. [3]: Vauchez, 356 [4]: (Rist 2009) Rebecca Rist. 2009. The Papacy and Crusading In Europe, 1198-1245. Continuum. London. [5]: (Noble 2011, xxi) T F X Noble. 2011. The Republic of St. Peter: The Birth of the Papal State, 680-825, University of Pennsylvania Press. |
||||||
|
The term Christendom (Christianitas) reflects the supranational scope of the Papacy, which being also an international religion, had a degree of control beyond the territorial borders of the Papal State, particularly in the period from the Papacy of Innocent III.
[1]
"The term ’Papal State’ is a modern one, hardly used by contemporaries to refer to the papal patrimony in the long period with which this book is concerned."
[2]
The term "Papal States" was not adopted until around 1200.
[3]
"It is still a matter of contention at what period the term ’papal states’ may be used to describe those areas where the pope was traditionally overlord, but certainly by the beginning of the thirteenth century popes were great feudatories in central Italy."
[4]
Eighth century popes called their state "The Republic of St. Peter". Terms such as "Papal States" are anachronistic when applied to the eighth and ninth centuries. Terms such as this only appear in late middle ages.
[5]
[1]: (Madigan 2015) K Madigan. 2015. Medieval Christianity: A New History. Yale University Press. New Haven. [2]: (Partner 1972, xii) Peter Partner. 1972. The Lands of St Peter. The Papal State In The Middle Ages And The Early Renaissance. University of California Press. Berkeley. [3]: Vauchez, 356 [4]: (Rist 2009) Rebecca Rist. 2009. The Papacy and Crusading In Europe, 1198-1245. Continuum. London. [5]: (Noble 2011, xxi) T F X Noble. 2011. The Republic of St. Peter: The Birth of the Papal State, 680-825, University of Pennsylvania Press. |
||||||
|
The term Christendom (Christianitas) reflects the supranational scope of the Papacy, which being also an international religion, had a degree of control beyond the territorial borders of the Papal State, particularly in the period from the Papacy of Innocent III.
[1]
"The term ’Papal State’ is a modern one, hardly used by contemporaries to refer to the papal patrimony in the long period with which this book is concerned."
[2]
The term "Papal States" was not adopted until around 1200.
[3]
"It is still a matter of contention at what period the term ’papal states’ may be used to describe those areas where the pope was traditionally overlord, but certainly by the beginning of the thirteenth century popes were great feudatories in central Italy."
[4]
Eighth century popes called their state "The Republic of St. Peter". Terms such as "Papal States" are anachronistic when applied to the eighth and ninth centuries. Terms such as this only appear in late middle ages.
[5]
[1]: (Madigan 2015) K Madigan. 2015. Medieval Christianity: A New History. Yale University Press. New Haven. [2]: (Partner 1972, xii) Peter Partner. 1972. The Lands of St Peter. The Papal State In The Middle Ages And The Early Renaissance. University of California Press. Berkeley. [3]: Vauchez, 356 [4]: (Rist 2009) Rebecca Rist. 2009. The Papacy and Crusading In Europe, 1198-1245. Continuum. London. [5]: (Noble 2011, xxi) T F X Noble. 2011. The Republic of St. Peter: The Birth of the Papal State, 680-825, University of Pennsylvania Press. |
||||||
|
The term Christendom (Christianitas) reflects the supranational scope of the Papacy, which being also an international religion, had a degree of control beyond the territorial borders of the Papal State, particularly in the period from the Papacy of Innocent III.
[1]
"The term ’Papal State’ is a modern one, hardly used by contemporaries to refer to the papal patrimony in the long period with which this book is concerned."
[2]
The term "Papal States" was not adopted until around 1200.
[3]
"It is still a matter of contention at what period the term ’papal states’ may be used to describe those areas where the pope was traditionally overlord, but certainly by the beginning of the thirteenth century popes were great feudatories in central Italy."
[4]
Eighth century popes called their state "The Republic of St. Peter". Terms such as "Papal States" are anachronistic when applied to the eighth and ninth centuries. Terms such as this only appear in late middle ages.
[5]
[1]: (Madigan 2015) K Madigan. 2015. Medieval Christianity: A New History. Yale University Press. New Haven. [2]: (Partner 1972, xii) Peter Partner. 1972. The Lands of St Peter. The Papal State In The Middle Ages And The Early Renaissance. University of California Press. Berkeley. [3]: Vauchez, 356 [4]: (Rist 2009) Rebecca Rist. 2009. The Papacy and Crusading In Europe, 1198-1245. Continuum. London. [5]: (Noble 2011, xxi) T F X Noble. 2011. The Republic of St. Peter: The Birth of the Papal State, 680-825, University of Pennsylvania Press. |
||||||
|
The term Christendom (Christianitas) reflects the supranational scope of the Papacy, which being also an international religion, had a degree of control beyond the territorial borders of the Papal State, particularly in the period from the Papacy of Innocent III.
[1]
"The term ’Papal State’ is a modern one, hardly used by contemporaries to refer to the papal patrimony in the long period with which this book is concerned."
[2]
The term "Papal States" was not adopted until around 1200.
[3]
"It is still a matter of contention at what period the term ’papal states’ may be used to describe those areas where the pope was traditionally overlord, but certainly by the beginning of the thirteenth century popes were great feudatories in central Italy."
[4]
Eighth century popes called their state "The Republic of St. Peter". Terms such as "Papal States" are anachronistic when applied to the eighth and ninth centuries. Terms such as this only appear in late middle ages.
[5]
[1]: (Madigan 2015) K Madigan. 2015. Medieval Christianity: A New History. Yale University Press. New Haven. [2]: (Partner 1972, xii) Peter Partner. 1972. The Lands of St Peter. The Papal State In The Middle Ages And The Early Renaissance. University of California Press. Berkeley. [3]: Vauchez, 356 [4]: (Rist 2009) Rebecca Rist. 2009. The Papacy and Crusading In Europe, 1198-1245. Continuum. London. [5]: (Noble 2011, xxi) T F X Noble. 2011. The Republic of St. Peter: The Birth of the Papal State, 680-825, University of Pennsylvania Press. |
||||||
|
The term Christendom (Christianitas) reflects the supranational scope of the Papacy, which being also an international religion, had a degree of control beyond the territorial borders of the Papal State, particularly in the period from the Papacy of Innocent III.
[1]
"The term ’Papal State’ is a modern one, hardly used by contemporaries to refer to the papal patrimony in the long period with which this book is concerned."
[2]
The term "Papal States" was not adopted until around 1200.
[3]
"It is still a matter of contention at what period the term ’papal states’ may be used to describe those areas where the pope was traditionally overlord, but certainly by the beginning of the thirteenth century popes were great feudatories in central Italy."
[4]
Eighth century popes called their state "The Republic of St. Peter". Terms such as "Papal States" are anachronistic when applied to the eighth and ninth centuries. Terms such as this only appear in late middle ages.
[5]
[1]: (Madigan 2015) K Madigan. 2015. Medieval Christianity: A New History. Yale University Press. New Haven. [2]: (Partner 1972, xii) Peter Partner. 1972. The Lands of St Peter. The Papal State In The Middle Ages And The Early Renaissance. University of California Press. Berkeley. [3]: Vauchez, 356 [4]: (Rist 2009) Rebecca Rist. 2009. The Papacy and Crusading In Europe, 1198-1245. Continuum. London. [5]: (Noble 2011, xxi) T F X Noble. 2011. The Republic of St. Peter: The Birth of the Papal State, 680-825, University of Pennsylvania Press. |
||||||
|
The term Christendom (Christianitas) reflects the supranational scope of the Papacy, which being also an international religion, had a degree of control beyond the territorial borders of the Papal State, particularly in the period from the Papacy of Innocent III.
[1]
"The term ’Papal State’ is a modern one, hardly used by contemporaries to refer to the papal patrimony in the long period with which this book is concerned."
[2]
The term "Papal States" was not adopted until around 1200.
[3]
"It is still a matter of contention at what period the term ’papal states’ may be used to describe those areas where the pope was traditionally overlord, but certainly by the beginning of the thirteenth century popes were great feudatories in central Italy."
[4]
Eighth century popes called their state "The Republic of St. Peter". Terms such as "Papal States" are anachronistic when applied to the eighth and ninth centuries. Terms such as this only appear in late middle ages.
[5]
[1]: (Madigan 2015) K Madigan. 2015. Medieval Christianity: A New History. Yale University Press. New Haven. [2]: (Partner 1972, xii) Peter Partner. 1972. The Lands of St Peter. The Papal State In The Middle Ages And The Early Renaissance. University of California Press. Berkeley. [3]: Vauchez, 356 [4]: (Rist 2009) Rebecca Rist. 2009. The Papacy and Crusading In Europe, 1198-1245. Continuum. London. [5]: (Noble 2011, xxi) T F X Noble. 2011. The Republic of St. Peter: The Birth of the Papal State, 680-825, University of Pennsylvania Press. |
||||||
|
The term Christendom (Christianitas) reflects the supranational scope of the Papacy, which being also an international religion, had a degree of control beyond the territorial borders of the Papal State, particularly in the period from the Papacy of Innocent III.
[1]
"The term ’Papal State’ is a modern one, hardly used by contemporaries to refer to the papal patrimony in the long period with which this book is concerned."
[2]
The term "Papal States" was not adopted until around 1200.
[3]
"It is still a matter of contention at what period the term ’papal states’ may be used to describe those areas where the pope was traditionally overlord, but certainly by the beginning of the thirteenth century popes were great feudatories in central Italy."
[4]
Eighth century popes called their state "The Republic of St. Peter". Terms such as "Papal States" are anachronistic when applied to the eighth and ninth centuries. Terms such as this only appear in late middle ages.
[5]
[1]: (Madigan 2015) K Madigan. 2015. Medieval Christianity: A New History. Yale University Press. New Haven. [2]: (Partner 1972, xii) Peter Partner. 1972. The Lands of St Peter. The Papal State In The Middle Ages And The Early Renaissance. University of California Press. Berkeley. [3]: Vauchez, 356 [4]: (Rist 2009) Rebecca Rist. 2009. The Papacy and Crusading In Europe, 1198-1245. Continuum. London. [5]: (Noble 2011, xxi) T F X Noble. 2011. The Republic of St. Peter: The Birth of the Papal State, 680-825, University of Pennsylvania Press. |
||||||
|
The term Christendom (Christianitas) reflects the supranational scope of the Papacy, which being also an international religion, had a degree of control beyond the territorial borders of the Papal State, particularly in the period from the Papacy of Innocent III.
[1]
"The term ’Papal State’ is a modern one, hardly used by contemporaries to refer to the papal patrimony in the long period with which this book is concerned."
[2]
The term "Papal States" was not adopted until around 1200.
[3]
"It is still a matter of contention at what period the term ’papal states’ may be used to describe those areas where the pope was traditionally overlord, but certainly by the beginning of the thirteenth century popes were great feudatories in central Italy."
[4]
Eighth century popes called their state "The Republic of St. Peter". Terms such as "Papal States" are anachronistic when applied to the eighth and ninth centuries. Terms such as this only appear in late middle ages.
[5]
[1]: (Madigan 2015) K Madigan. 2015. Medieval Christianity: A New History. Yale University Press. New Haven. [2]: (Partner 1972, xii) Peter Partner. 1972. The Lands of St Peter. The Papal State In The Middle Ages And The Early Renaissance. University of California Press. Berkeley. [3]: Vauchez, 356 [4]: (Rist 2009) Rebecca Rist. 2009. The Papacy and Crusading In Europe, 1198-1245. Continuum. London. [5]: (Noble 2011, xxi) T F X Noble. 2011. The Republic of St. Peter: The Birth of the Papal State, 680-825, University of Pennsylvania Press. |
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The term "Yakut" is frequently found in our sources to refer to the Sakha people. However, Sakha is the preferred self-designated term. Therefore, out of respect, we generally prefer “Sakha” instead of "Yakut", except for source titles and direct quotations.’The Yakut, who prefer to call themselves "Sakha," [...] are the farthest-north Turkic people, with a consciousness of having once lived farther south kept alive by legends and confirmed by historical and archaeological research.’
[1]
[1]: Balzer, Marjorie Mandelstam and Skoggard, Ian: eHRAF Cultural Summary for the Yakut |
||||||
|
The term "Yakut" is frequently found in our sources to refer to the Sakha people. However, Sakha is the preferred self-designated term. Therefore, out of respect, we generally prefer “Sakha” instead of "Yakut", except for source titles and direct quotations.’The Yakut, who prefer to call themselves "Sakha," [...] are the farthest-north Turkic people, with a consciousness of having once lived farther south kept alive by legends and confirmed by historical and archaeological research.’
[1]
[1]: Balzer, Marjorie Mandelstam and Skoggard, Ian: eHRAF Cultural Summary for the Yakut |
||||||
|
The term "Yakut" is frequently found in our sources to refer to the Sakha people. However, Sakha is the preferred self-designated term. Therefore, out of respect, we generally prefer “Sakha” instead of "Yakut", except for source titles and direct quotations.’The Yakut, who prefer to call themselves "Sakha," [...] are the farthest-north Turkic people, with a consciousness of having once lived farther south kept alive by legends and confirmed by historical and archaeological research.’
[1]
[1]: Balzer, Marjorie Mandelstam and Skoggard, Ian: eHRAF Cultural Summary for the Yakut |
||||||
|
The term "Yakut" is frequently found in our sources to refer to the Sakha people. However, Sakha is the preferred self-designated term. Therefore, out of respect, we generally prefer “Sakha” instead of "Yakut", except for source titles and direct quotations.’The Yakut, who prefer to call themselves "Sakha," [...] are the farthest-north Turkic people, with a consciousness of having once lived farther south kept alive by legends and confirmed by historical and archaeological research.’
[1]
[1]: Balzer, Marjorie Mandelstam and Skoggard, Ian: eHRAF Cultural Summary for the Yakut |
||||||
|
The term "Yakut" is frequently found in our sources to refer to the Sakha people. However, Sakha is the preferred self-designated term. Therefore, out of respect, we generally prefer “Sakha” instead of "Yakut", except for source titles and direct quotations.’The Yakut, who prefer to call themselves "Sakha," [...] are the farthest-north Turkic people, with a consciousness of having once lived farther south kept alive by legends and confirmed by historical and archaeological research.’
[1]
[1]: Balzer, Marjorie Mandelstam and Skoggard, Ian: eHRAF Cultural Summary for the Yakut |
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
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The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
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|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
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The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
||||||
|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
|
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|
The term "Jivaro" is frequently found in our sources to refer to a number of peoples in the Ecuador-Peru region, namely speakers of the Chicham and Shiwiar language groups including the Achuar, Awajun, and Wampis peoples. The term is, however, highly offensive to contemporary populations, as it was repurposed by many Spanish colonial writers to indicate a ’barbaric’ or ’savage’ nature. While much of the scholarship we rely on uses this term, out of respect, we use the word “Shuar” instead of "Jivaro", except for source titles and direct quotations.
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"The First Ethiopian Empire".
[1]
"The people called themselves, and were called by others, Aksumites."
[1]
"Ancient south Arabian inscriptions, and others in the old Ethiopic language called Ge’ez, refer to a section of the population as ’Habashat’. From this word originated the general Arab name for Ethiopians, Habash, and the old name used in Europe until the twentieth century, Abyssinia. By the fourth century AD, the term Ethiopia appears. The name derives from a Greek expression meaning ’burned faces’."
[1]
"The two terms Habashat and Ethiopia are paralleled in a trilingual inscription of Ezana, the king who converted to Christianity about EC 333, or AD 340. This is the first known use of the name Ethiopia for a part of the present-day country of Ethiopia by one of its own rulers; in general the land was called Aksum after its capital."
[1]
[1]: (Munro-Hay 2003, 19) Stuart Munro-Hay. 2003. Ethiopia, the Unknown Land: A Cultural and Historical Guide. I.B. Tauris. London. |
||||||
|
"The First Ethiopian Empire".
[1]
"The people called themselves, and were called by others, Aksumites."
[1]
"Ancient south Arabian inscriptions, and others in the old Ethiopic language called Ge’ez, refer to a section of the population as ’Habashat’. From this word originated the general Arab name for Ethiopians, Habash, and the old name used in Europe until the twentieth century, Abyssinia. By the fourth century AD, the term Ethiopia appears. The name derives from a Greek expression meaning ’burned faces’."
[1]
"The two terms Habashat and Ethiopia are paralleled in a trilingual inscription of Ezana, the king who converted to Christianity about EC 333, or AD 340. This is the first known use of the name Ethiopia for a part of the present-day country of Ethiopia by one of its own rulers; in general the land was called Aksum after its capital."
[1]
[1]: (Munro-Hay 2003, 19) Stuart Munro-Hay. 2003. Ethiopia, the Unknown Land: A Cultural and Historical Guide. I.B. Tauris. London. |
||||||
|
"The First Ethiopian Empire".
[1]
"The people called themselves, and were called by others, Aksumites."
[1]
"Ancient south Arabian inscriptions, and others in the old Ethiopic language called Ge’ez, refer to a section of the population as ’Habashat’. From this word originated the general Arab name for Ethiopians, Habash, and the old name used in Europe until the twentieth century, Abyssinia. By the fourth century AD, the term Ethiopia appears. The name derives from a Greek expression meaning ’burned faces’."
[1]
"The two terms Habashat and Ethiopia are paralleled in a trilingual inscription of Ezana, the king who converted to Christianity about EC 333, or AD 340. This is the first known use of the name Ethiopia for a part of the present-day country of Ethiopia by one of its own rulers; in general the land was called Aksum after its capital."
[1]
[1]: (Munro-Hay 2003, 19) Stuart Munro-Hay. 2003. Ethiopia, the Unknown Land: A Cultural and Historical Guide. I.B. Tauris. London. |
||||||
|
"The First Ethiopian Empire".
[1]
"The people called themselves, and were called by others, Aksumites."
[1]
"Ancient south Arabian inscriptions, and others in the old Ethiopic language called Ge’ez, refer to a section of the population as ’Habashat’. From this word originated the general Arab name for Ethiopians, Habash, and the old name used in Europe until the twentieth century, Abyssinia. By the fourth century AD, the term Ethiopia appears. The name derives from a Greek expression meaning ’burned faces’."
[1]
"The two terms Habashat and Ethiopia are paralleled in a trilingual inscription of Ezana, the king who converted to Christianity about EC 333, or AD 340. This is the first known use of the name Ethiopia for a part of the present-day country of Ethiopia by one of its own rulers; in general the land was called Aksum after its capital."
[1]
[1]: (Munro-Hay 2003, 19) Stuart Munro-Hay. 2003. Ethiopia, the Unknown Land: A Cultural and Historical Guide. I.B. Tauris. London. |
||||||
|
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Soninke. Wagadu.
[2]
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Al-Zuhri (c1130-1155 CE) "considered Ghana the capital of the Janawa"
[3]
"Wagadu, known to the Berber traders of the Saharan market centres as Aoukar. But the world came to know it by the title of its king, which was Ghana." [4] [1]: (Al-Bakri 1068 CE in Levtzion and Spaulding 2003, 14) [2]: (Conrad 2010, 24) [3]: (Levtzion and Spaulding 2003, 24) [4]: (Davidson 1998, 26) Davidson, Basil. 1998. West Africa Before the Colonial Era. Routledge. London. |
||||||
|
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Soninke. Wagadu.
[2]
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Al-Zuhri (c1130-1155 CE) "considered Ghana the capital of the Janawa"
[3]
"Wagadu, known to the Berber traders of the Saharan market centres as Aoukar. But the world came to know it by the title of its king, which was Ghana." [4] [1]: (Al-Bakri 1068 CE in Levtzion and Spaulding 2003, 14) [2]: (Conrad 2010, 24) [3]: (Levtzion and Spaulding 2003, 24) [4]: (Davidson 1998, 26) Davidson, Basil. 1998. West Africa Before the Colonial Era. Routledge. London. |
||||||
|
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Soninke. Wagadu.
[2]
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Al-Zuhri (c1130-1155 CE) "considered Ghana the capital of the Janawa"
[3]
"Wagadu, known to the Berber traders of the Saharan market centres as Aoukar. But the world came to know it by the title of its king, which was Ghana." [4] [1]: (Al-Bakri 1068 CE in Levtzion and Spaulding 2003, 14) [2]: (Conrad 2010, 24) [3]: (Levtzion and Spaulding 2003, 24) [4]: (Davidson 1998, 26) Davidson, Basil. 1998. West Africa Before the Colonial Era. Routledge. London. |
||||||
|
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Soninke. Wagadu.
[2]
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Al-Zuhri (c1130-1155 CE) "considered Ghana the capital of the Janawa"
[3]
"Wagadu, known to the Berber traders of the Saharan market centres as Aoukar. But the world came to know it by the title of its king, which was Ghana." [4] [1]: (Al-Bakri 1068 CE in Levtzion and Spaulding 2003, 14) [2]: (Conrad 2010, 24) [3]: (Levtzion and Spaulding 2003, 24) [4]: (Davidson 1998, 26) Davidson, Basil. 1998. West Africa Before the Colonial Era. Routledge. London. |
||||||
|
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Soninke. Wagadu.
[2]
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Al-Zuhri (c1130-1155 CE) "considered Ghana the capital of the Janawa"
[3]
"Wagadu, known to the Berber traders of the Saharan market centres as Aoukar. But the world came to know it by the title of its king, which was Ghana." [4] [1]: (Al-Bakri 1068 CE in Levtzion and Spaulding 2003, 14) [2]: (Conrad 2010, 24) [3]: (Levtzion and Spaulding 2003, 24) [4]: (Davidson 1998, 26) Davidson, Basil. 1998. West Africa Before the Colonial Era. Routledge. London. |
||||||
|
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Soninke. Wagadu.
[2]
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Al-Zuhri (c1130-1155 CE) "considered Ghana the capital of the Janawa"
[3]
"Wagadu, known to the Berber traders of the Saharan market centres as Aoukar. But the world came to know it by the title of its king, which was Ghana." [4] [1]: (Al-Bakri 1068 CE in Levtzion and Spaulding 2003, 14) [2]: (Conrad 2010, 24) [3]: (Levtzion and Spaulding 2003, 24) [4]: (Davidson 1998, 26) Davidson, Basil. 1998. West Africa Before the Colonial Era. Routledge. London. |
||||||
|
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Soninke. Wagadu.
[2]
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Al-Zuhri (c1130-1155 CE) "considered Ghana the capital of the Janawa"
[3]
"Wagadu, known to the Berber traders of the Saharan market centres as Aoukar. But the world came to know it by the title of its king, which was Ghana." [4] [1]: (Al-Bakri 1068 CE in Levtzion and Spaulding 2003, 14) [2]: (Conrad 2010, 24) [3]: (Levtzion and Spaulding 2003, 24) [4]: (Davidson 1998, 26) Davidson, Basil. 1998. West Africa Before the Colonial Era. Routledge. London. |
||||||
|
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Soninke. Wagadu.
[2]
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Al-Zuhri (c1130-1155 CE) "considered Ghana the capital of the Janawa"
[3]
"Wagadu, known to the Berber traders of the Saharan market centres as Aoukar. But the world came to know it by the title of its king, which was Ghana." [4] [1]: (Al-Bakri 1068 CE in Levtzion and Spaulding 2003, 14) [2]: (Conrad 2010, 24) [3]: (Levtzion and Spaulding 2003, 24) [4]: (Davidson 1998, 26) Davidson, Basil. 1998. West Africa Before the Colonial Era. Routledge. London. |
||||||
|
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Soninke. Wagadu.
[2]
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Al-Zuhri (c1130-1155 CE) "considered Ghana the capital of the Janawa"
[3]
"Wagadu, known to the Berber traders of the Saharan market centres as Aoukar. But the world came to know it by the title of its king, which was Ghana." [4] [1]: (Al-Bakri 1068 CE in Levtzion and Spaulding 2003, 14) [2]: (Conrad 2010, 24) [3]: (Levtzion and Spaulding 2003, 24) [4]: (Davidson 1998, 26) Davidson, Basil. 1998. West Africa Before the Colonial Era. Routledge. London. |
||||||
|
The Fatimids claimed "biological and spiritual descent from the Prophet Muhammad through his daughter Fatimah and her husband, the first Shia imam and fourth Sunni caliph Ali ibn Abi Talib" and "the Fatimids (who also called themselves ’Alawids’) challenged the rival caliphate of the Abbasids of Iraq, and asserted that they were the sole legitimate rulers of the Islamic world."
[1]
[1]: (Qutbuddin 2011, 37) Qutbuddin, Tahera. Fatimids. Ramsamy, Edward. ed. 2011. Cultural Sociology of the Middle East, Africa, and Asia. Volume 2. Africa. Sage. Los Angeles. |
||||||
|
The Fatimids claimed "biological and spiritual descent from the Prophet Muhammad through his daughter Fatimah and her husband, the first Shia imam and fourth Sunni caliph Ali ibn Abi Talib" and "the Fatimids (who also called themselves ’Alawids’) challenged the rival caliphate of the Abbasids of Iraq, and asserted that they were the sole legitimate rulers of the Islamic world."
[1]
[1]: (Qutbuddin 2011, 37) Qutbuddin, Tahera. Fatimids. Ramsamy, Edward. ed. 2011. Cultural Sociology of the Middle East, Africa, and Asia. Volume 2. Africa. Sage. Los Angeles. |
||||||
|
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Soninke. Wagadu.
[2]
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Al-Zuhri (c1130-1155 CE) "considered Ghana the capital of the Janawa"
[3]
"Wagadu, known to the Berber traders of the Saharan market centres as Aoukar. But the world came to know it by the title of its king, which was Ghana." [4] [1]: (Al-Bakri 1068 CE in Levtzion and Spaulding 2003, 14) [2]: (Conrad 2010, 24) [3]: (Levtzion and Spaulding 2003, 24) [4]: (Davidson 1998, 26) Davidson, Basil. 1998. West Africa Before the Colonial Era. Routledge. London. |
||||||
|
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Soninke. Wagadu.
[2]
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Al-Zuhri (c1130-1155 CE) "considered Ghana the capital of the Janawa"
[3]
"Wagadu, known to the Berber traders of the Saharan market centres as Aoukar. But the world came to know it by the title of its king, which was Ghana." [4] [1]: (Al-Bakri 1068 CE in Levtzion and Spaulding 2003, 14) [2]: (Conrad 2010, 24) [3]: (Levtzion and Spaulding 2003, 24) [4]: (Davidson 1998, 26) Davidson, Basil. 1998. West Africa Before the Colonial Era. Routledge. London. |
||||||
|
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Soninke. Wagadu.
[2]
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Al-Zuhri (c1130-1155 CE) "considered Ghana the capital of the Janawa"
[3]
"Wagadu, known to the Berber traders of the Saharan market centres as Aoukar. But the world came to know it by the title of its king, which was Ghana." [4] [1]: (Al-Bakri 1068 CE in Levtzion and Spaulding 2003, 14) [2]: (Conrad 2010, 24) [3]: (Levtzion and Spaulding 2003, 24) [4]: (Davidson 1998, 26) Davidson, Basil. 1998. West Africa Before the Colonial Era. Routledge. London. |
||||||
|
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Soninke. Wagadu.
[2]
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Al-Zuhri (c1130-1155 CE) "considered Ghana the capital of the Janawa"
[3]
"Wagadu, known to the Berber traders of the Saharan market centres as Aoukar. But the world came to know it by the title of its king, which was Ghana." [4] [1]: (Al-Bakri 1068 CE in Levtzion and Spaulding 2003, 14) [2]: (Conrad 2010, 24) [3]: (Levtzion and Spaulding 2003, 24) [4]: (Davidson 1998, 26) Davidson, Basil. 1998. West Africa Before the Colonial Era. Routledge. London. |
||||||
|
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Soninke. Wagadu.
[2]
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Al-Zuhri (c1130-1155 CE) "considered Ghana the capital of the Janawa"
[3]
"Wagadu, known to the Berber traders of the Saharan market centres as Aoukar. But the world came to know it by the title of its king, which was Ghana." [4] [1]: (Al-Bakri 1068 CE in Levtzion and Spaulding 2003, 14) [2]: (Conrad 2010, 24) [3]: (Levtzion and Spaulding 2003, 24) [4]: (Davidson 1998, 26) Davidson, Basil. 1998. West Africa Before the Colonial Era. Routledge. London. |
||||||
|
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Soninke. Wagadu.
[2]
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Al-Zuhri (c1130-1155 CE) "considered Ghana the capital of the Janawa"
[3]
"Wagadu, known to the Berber traders of the Saharan market centres as Aoukar. But the world came to know it by the title of its king, which was Ghana." [4] [1]: (Al-Bakri 1068 CE in Levtzion and Spaulding 2003, 14) [2]: (Conrad 2010, 24) [3]: (Levtzion and Spaulding 2003, 24) [4]: (Davidson 1998, 26) Davidson, Basil. 1998. West Africa Before the Colonial Era. Routledge. London. |
||||||
|
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Soninke. Wagadu.
[2]
"Ghana is a title given to their kings; the name of the region is Awkar."
[1]
Al-Zuhri (c1130-1155 CE) "considered Ghana the capital of the Janawa"
[3]
"Wagadu, known to the Berber traders of the Saharan market centres as Aoukar. But the world came to know it by the title of its king, which was Ghana." [4] [1]: (Al-Bakri 1068 CE in Levtzion and Spaulding 2003, 14) [2]: (Conrad 2010, 24) [3]: (Levtzion and Spaulding 2003, 24) [4]: (Davidson 1998, 26) Davidson, Basil. 1998. West Africa Before the Colonial Era. Routledge. London. |
||||||
|
"The Keita dynasty ruled, with some interruptions, from 1230 to 1390."
[1]
Keita dynasty of Mali
[2]
Malinke. "The kingdom of Mali was founded by a local cheiftain, Sunjata (1230-55), of the Keita dynasty."
[1]
Mandingo Empire.
[3]
[4]
[1]: (Lapidus 2012, 592) [2]: (Roland and Atmore 2001, 66) [3]: (Niane 1984, 119) [4]: (Diop 1987, 93) Diop, Cheikh Anta. Salemson, Harold trans. 1987. Precolonial Black Africa. Lawrence Hill Books. Chicago. |
||||||
|
"The Keita dynasty ruled, with some interruptions, from 1230 to 1390."
[1]
Keita dynasty of Mali
[2]
Malinke. "The kingdom of Mali was founded by a local cheiftain, Sunjata (1230-55), of the Keita dynasty."
[1]
Mandingo Empire.
[3]
[4]
[1]: (Lapidus 2012, 592) [2]: (Roland and Atmore 2001, 66) [3]: (Niane 1984, 119) [4]: (Diop 1987, 93) Diop, Cheikh Anta. Salemson, Harold trans. 1987. Precolonial Black Africa. Lawrence Hill Books. Chicago. |
||||||
|
Turkish Dynasty.
[1]
Dawlat al-Atrak and/or Dawla_al-Turkiyya ... could not be machine read. In contemporary sources "Dawlat al-Atrak": Empire of the Turks.
[2]
State of Turkey or Dawla_al-Turkiyya. Dawla_al-Turkiyya ... could not be machine read. State of Turkey or Dawla_al-Turkiyya EXTERNAL_INLINE_LINK: http://en.wikipedia.org/wiki/Dawla_al-Turkiyya "The second dynasty took the dynastic name of Circassian Mamluks (also Burji Mamluks, from the word for castle) (1382-1517)."
[3]
[1]: (Raymond 2000, 114) [2]: (Oliver 1977, 41) [3]: (Raymond 2000, 112) |
||||||
|
Turkish Dynasty.
[1]
Dawlat al-Atrak and/or Dawla_al-Turkiyya ... could not be machine read. In contemporary sources "Dawlat al-Atrak": Empire of the Turks.
[2]
State of Turkey or Dawla_al-Turkiyya. Dawla_al-Turkiyya ... could not be machine read. State of Turkey or Dawla_al-Turkiyya EXTERNAL_INLINE_LINK: http://en.wikipedia.org/wiki/Dawla_al-Turkiyya "The second dynasty took the dynastic name of Circassian Mamluks (also Burji Mamluks, from the word for castle) (1382-1517)."
[3]
[1]: (Raymond 2000, 114) [2]: (Oliver 1977, 41) [3]: (Raymond 2000, 112) |
||||||
|
Turkish Dynasty.
[1]
Dawlat al-Atrak and/or Dawla_al-Turkiyya ... could not be machine read. In contemporary sources "Dawlat al-Atrak": Empire of the Turks.
[2]
State of Turkey or Dawla_al-Turkiyya. Dawla_al-Turkiyya ... could not be machine read. State of Turkey or Dawla_al-Turkiyya EXTERNAL_INLINE_LINK: http://en.wikipedia.org/wiki/Dawla_al-Turkiyya "The second dynasty took the dynastic name of Circassian Mamluks (also Burji Mamluks, from the word for castle) (1382-1517)."
[3]
[1]: (Raymond 2000, 114) [2]: (Oliver 1977, 41) [3]: (Raymond 2000, 112) |
||||||
|
Turkish Dynasty.
[1]
Dawlat al-Atrak and/or Dawla_al-Turkiyya ... could not be machine read. In contemporary sources "Dawlat al-Atrak": Empire of the Turks.
[2]
State of Turkey or Dawla_al-Turkiyya. Dawla_al-Turkiyya ... could not be machine read. State of Turkey or Dawla_al-Turkiyya EXTERNAL_INLINE_LINK: http://en.wikipedia.org/wiki/Dawla_al-Turkiyya "The second dynasty took the dynastic name of Circassian Mamluks (also Burji Mamluks, from the word for castle) (1382-1517)."
[3]
[1]: (Raymond 2000, 114) [2]: (Oliver 1977, 41) [3]: (Raymond 2000, 112) |
||||||
|
Turkish Dynasty.
[1]
Dawlat al-Atrak and/or Dawla_al-Turkiyya ... could not be machine read. In contemporary sources "Dawlat al-Atrak": Empire of the Turks.
[2]
State of Turkey or Dawla_al-Turkiyya. Dawla_al-Turkiyya ... could not be machine read. State of Turkey or Dawla_al-Turkiyya EXTERNAL_INLINE_LINK: http://en.wikipedia.org/wiki/Dawla_al-Turkiyya "The second dynasty took the dynastic name of Circassian Mamluks (also Burji Mamluks, from the word for castle) (1382-1517)."
[3]
[1]: (Raymond 2000, 114) [2]: (Oliver 1977, 41) [3]: (Raymond 2000, 112) |
||||||
|
Turkish Dynasty.
[1]
Dawlat al-Atrak and/or Dawla_al-Turkiyya ... could not be machine read. In contemporary sources "Dawlat al-Atrak": Empire of the Turks.
[2]
State of Turkey or Dawla_al-Turkiyya. Dawla_al-Turkiyya ... could not be machine read. State of Turkey or Dawla_al-Turkiyya EXTERNAL_INLINE_LINK: http://en.wikipedia.org/wiki/Dawla_al-Turkiyya "The second dynasty took the dynastic name of Circassian Mamluks (also Burji Mamluks, from the word for castle) (1382-1517)."
[3]
[1]: (Raymond 2000, 114) [2]: (Oliver 1977, 41) [3]: (Raymond 2000, 112) |
||||||
|
Turkish Dynasty.
[1]
Dawlat al-Atrak and/or Dawla_al-Turkiyya ... could not be machine read. In contemporary sources "Dawlat al-Atrak": Empire of the Turks.
[2]
State of Turkey or Dawla_al-Turkiyya. Dawla_al-Turkiyya ... could not be machine read. State of Turkey or Dawla_al-Turkiyya EXTERNAL_INLINE_LINK: http://en.wikipedia.org/wiki/Dawla_al-Turkiyya "The second dynasty took the dynastic name of Circassian Mamluks (also Burji Mamluks, from the word for castle) (1382-1517)."
[3]
[1]: (Raymond 2000, 114) [2]: (Oliver 1977, 41) [3]: (Raymond 2000, 112) |
||||||
|
Turkish Dynasty.
[1]
Dawlat al-Atrak and/or Dawla_al-Turkiyya ... could not be machine read. In contemporary sources "Dawlat al-Atrak": Empire of the Turks.
[2]
State of Turkey or Dawla_al-Turkiyya. Dawla_al-Turkiyya ... could not be machine read. State of Turkey or Dawla_al-Turkiyya EXTERNAL_INLINE_LINK: http://en.wikipedia.org/wiki/Dawla_al-Turkiyya "The second dynasty took the dynastic name of Circassian Mamluks (also Burji Mamluks, from the word for castle) (1382-1517)."
[3]
[1]: (Raymond 2000, 114) [2]: (Oliver 1977, 41) [3]: (Raymond 2000, 112) |
||||||
|
Turkish Dynasty.
[1]
Dawlat al-Atrak and/or Dawla_al-Turkiyya ... could not be machine read. In contemporary sources "Dawlat al-Atrak": Empire of the Turks.
[2]
State of Turkey or Dawla_al-Turkiyya. Dawla_al-Turkiyya ... could not be machine read. State of Turkey or Dawla_al-Turkiyya EXTERNAL_INLINE_LINK: http://en.wikipedia.org/wiki/Dawla_al-Turkiyya "The second dynasty took the dynastic name of Circassian Mamluks (also Burji Mamluks, from the word for castle) (1382-1517)."
[3]
[1]: (Raymond 2000, 114) [2]: (Oliver 1977, 41) [3]: (Raymond 2000, 112) |
||||||
|
Turkish Dynasty.
[1]
Dawlat al-Atrak and/or Dawla_al-Turkiyya ... could not be machine read. In contemporary sources "Dawlat al-Atrak": Empire of the Turks.
[2]
State of Turkey or Dawla_al-Turkiyya. Dawla_al-Turkiyya ... could not be machine read. State of Turkey or Dawla_al-Turkiyya EXTERNAL_INLINE_LINK: http://en.wikipedia.org/wiki/Dawla_al-Turkiyya "The second dynasty took the dynastic name of Circassian Mamluks (also Burji Mamluks, from the word for castle) (1382-1517)."
[3]
[1]: (Raymond 2000, 114) [2]: (Oliver 1977, 41) [3]: (Raymond 2000, 112) |
||||||
|
Turkish Dynasty.
[1]
Dawlat al-Atrak and/or Dawla_al-Turkiyya ... could not be machine read. In contemporary sources "Dawlat al-Atrak": Empire of the Turks.
[2]
State of Turkey or Dawla_al-Turkiyya. Dawla_al-Turkiyya ... could not be machine read. State of Turkey or Dawla_al-Turkiyya EXTERNAL_INLINE_LINK: http://en.wikipedia.org/wiki/Dawla_al-Turkiyya "The second dynasty took the dynastic name of Circassian Mamluks (also Burji Mamluks, from the word for castle) (1382-1517)."
[3]
[1]: (Raymond 2000, 114) [2]: (Oliver 1977, 41) [3]: (Raymond 2000, 112) |
||||||
|
Turkish Dynasty.
[1]
Dawlat al-Atrak and/or Dawla_al-Turkiyya ... could not be machine read. In contemporary sources "Dawlat al-Atrak": Empire of the Turks.
[2]
State of Turkey or Dawla_al-Turkiyya. Dawla_al-Turkiyya ... could not be machine read. State of Turkey or Dawla_al-Turkiyya EXTERNAL_INLINE_LINK: http://en.wikipedia.org/wiki/Dawla_al-Turkiyya "The second dynasty took the dynastic name of Circassian Mamluks (also Burji Mamluks, from the word for castle) (1382-1517)."
[3]
[1]: (Raymond 2000, 114) [2]: (Oliver 1977, 41) [3]: (Raymond 2000, 112) |
||||||
|
Turkish Dynasty.
[1]
Dawlat al-Atrak and/or Dawla_al-Turkiyya ... could not be machine read. In contemporary sources "Dawlat al-Atrak": Empire of the Turks.
[2]
State of Turkey or Dawla_al-Turkiyya. Dawla_al-Turkiyya ... could not be machine read. State of Turkey or Dawla_al-Turkiyya EXTERNAL_INLINE_LINK: http://en.wikipedia.org/wiki/Dawla_al-Turkiyya "The second dynasty took the dynastic name of Circassian Mamluks (also Burji Mamluks, from the word for castle) (1382-1517)."
[3]
[1]: (Raymond 2000, 114) [2]: (Oliver 1977, 41) [3]: (Raymond 2000, 112) |
||||||
|
Dawla_al-Turkiyya ... could not be machine read. State of Turkey or Dawla_al-Turkiyya EXTERNAL_INLINE_LINK: http://en.wikipedia.org/wiki/Dawla_al-Turkiyya "The second dynasty took the dynastic name of Circassian Mamluks (also Burji Mamluks, from the word for castle) (1382-1517)."
[1]
[1]: (Raymond 2000, 112) |
||||||
|
Dawla_al-Turkiyya ... could not be machine read. State of Turkey or Dawla_al-Turkiyya EXTERNAL_INLINE_LINK: http://en.wikipedia.org/wiki/Dawla_al-Turkiyya "The second dynasty took the dynastic name of Circassian Mamluks (also Burji Mamluks, from the word for castle) (1382-1517)."
[1]
[1]: (Raymond 2000, 112) |
||||||
|
Dawla_al-Turkiyya ... could not be machine read. State of Turkey or Dawla_al-Turkiyya EXTERNAL_INLINE_LINK: http://en.wikipedia.org/wiki/Dawla_al-Turkiyya "The second dynasty took the dynastic name of Circassian Mamluks (also Burji Mamluks, from the word for castle) (1382-1517)."
[1]
[1]: (Raymond 2000, 112) |
||||||
|
Dawla_al-Turkiyya ... could not be machine read. State of Turkey or Dawla_al-Turkiyya EXTERNAL_INLINE_LINK: http://en.wikipedia.org/wiki/Dawla_al-Turkiyya "The second dynasty took the dynastic name of Circassian Mamluks (also Burji Mamluks, from the word for castle) (1382-1517)."
[1]
[1]: (Raymond 2000, 112) |
||||||
|
Dawla_al-Turkiyya ... could not be machine read. State of Turkey or Dawla_al-Turkiyya EXTERNAL_INLINE_LINK: http://en.wikipedia.org/wiki/Dawla_al-Turkiyya "The second dynasty took the dynastic name of Circassian Mamluks (also Burji Mamluks, from the word for castle) (1382-1517)."
[1]
[1]: (Raymond 2000, 112) |
||||||
|
Dawla_al-Turkiyya ... could not be machine read. State of Turkey or Dawla_al-Turkiyya EXTERNAL_INLINE_LINK: http://en.wikipedia.org/wiki/Dawla_al-Turkiyya "The second dynasty took the dynastic name of Circassian Mamluks (also Burji Mamluks, from the word for castle) (1382-1517)."
[1]
[1]: (Raymond 2000, 112) |
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Chunqiu translates as ‘Springs and Autumns’, used to denote period of multistate competition after fall of Zhou hegemony; the Zuo zhuan mentions 148 ‘states’ that were founded by Zhou royal lineage at break-up of Western Zhou kingdom; 15 major states (Qi, Jin, Qin, Chu, Lu, Cao, Zheng, Song, Xu, Chen, Wey, Yan, Cai, Wu, Yue)
[1]
[1]: (Hsu 1999, 547) |
||||||
|
Chunqiu translates as ‘Springs and Autumns’, used to denote period of multistate competition after fall of Zhou hegemony; the Zuo zhuan mentions 148 ‘states’ that were founded by Zhou royal lineage at break-up of Western Zhou kingdom; 15 major states (Qi, Jin, Qin, Chu, Lu, Cao, Zheng, Song, Xu, Chen, Wey, Yan, Cai, Wu, Yue)
[1]
[1]: (Hsu 1999, 547) |
||||||
|
Chunqiu translates as ‘Springs and Autumns’, used to denote period of multistate competition after fall of Zhou hegemony; the Zuo zhuan mentions 148 ‘states’ that were founded by Zhou royal lineage at break-up of Western Zhou kingdom; 15 major states (Qi, Jin, Qin, Chu, Lu, Cao, Zheng, Song, Xu, Chen, Wey, Yan, Cai, Wu, Yue)
[1]
[1]: (Hsu 1999, 547) |
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387-534 CE: "Toba dynasty of Northern Wei in north China."
[1]
Tuoba kingdom "changed its name from Dai to Wei in 386." [2] Tuoba tribe changed its name to Yuan (modelled on the aristocratic Western Jin) when capital moved south to Luoyang [3] 496 CE "Xiaowendi changed the royal surname to Yuan." [4] Toba "is a modern Chinese pronunciation of a middle Chinese distortion of the ancient word Tabgach..." [5] "Bei-Wei Dynasty (Northern Wei, 386-538)." [5] [1]: (Peers 1995, 6) [2]: (Graff 2002, 69) [3]: (Dardess, J W. 2010. Governing China: 150-1850. Hackett Publishing p.15) [4]: (Xiong 2009, ci) [5]: (Avery 2003, 40) |
||||||
|
387-534 CE: "Toba dynasty of Northern Wei in north China."
[1]
Tuoba kingdom "changed its name from Dai to Wei in 386." [2] Tuoba tribe changed its name to Yuan (modelled on the aristocratic Western Jin) when capital moved south to Luoyang [3] 496 CE "Xiaowendi changed the royal surname to Yuan." [4] Toba "is a modern Chinese pronunciation of a middle Chinese distortion of the ancient word Tabgach..." [5] "Bei-Wei Dynasty (Northern Wei, 386-538)." [5] [1]: (Peers 1995, 6) [2]: (Graff 2002, 69) [3]: (Dardess, J W. 2010. Governing China: 150-1850. Hackett Publishing p.15) [4]: (Xiong 2009, ci) [5]: (Avery 2003, 40) |
||||||
|
387-534 CE: "Toba dynasty of Northern Wei in north China."
[1]
Tuoba kingdom "changed its name from Dai to Wei in 386." [2] Tuoba tribe changed its name to Yuan (modelled on the aristocratic Western Jin) when capital moved south to Luoyang [3] 496 CE "Xiaowendi changed the royal surname to Yuan." [4] Toba "is a modern Chinese pronunciation of a middle Chinese distortion of the ancient word Tabgach..." [5] "Bei-Wei Dynasty (Northern Wei, 386-538)." [5] [1]: (Peers 1995, 6) [2]: (Graff 2002, 69) [3]: (Dardess, J W. 2010. Governing China: 150-1850. Hackett Publishing p.15) [4]: (Xiong 2009, ci) [5]: (Avery 2003, 40) |
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Kidarites, Chionites (Latin authors), ’Huns who are Kidarites’ (Greek authors), Huna (Indian chronicles), Honk’ and Kushans (Armenian literature), Ta Yueh-chih or Lesser Yueh-chih (Chinese annals).
[1]
The term "Kidarites" reflects the dynastic name, derived from King Kidara; the people were Chionites or Huns.
[2]
Junagadh inscription of c457 CE which refers to the reign of Skandagupta (455-467 CE) is referring to the Kidarites (or Hephthalites) by the name ’Mlecchas’.
[3]
[1]: (Zeimal 1996, 123) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf [2]: (Zeimal 1996, 124) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf [3]: (Zeimal 1996, 127) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf |
||||||
|
Kidarites, Chionites (Latin authors), ’Huns who are Kidarites’ (Greek authors), Huna (Indian chronicles), Honk’ and Kushans (Armenian literature), Ta Yueh-chih or Lesser Yueh-chih (Chinese annals).
[1]
The term "Kidarites" reflects the dynastic name, derived from King Kidara; the people were Chionites or Huns.
[2]
Junagadh inscription of c457 CE which refers to the reign of Skandagupta (455-467 CE) is referring to the Kidarites (or Hephthalites) by the name ’Mlecchas’.
[3]
[1]: (Zeimal 1996, 123) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf [2]: (Zeimal 1996, 124) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf [3]: (Zeimal 1996, 127) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf |
||||||
|
Kidarites, Chionites (Latin authors), ’Huns who are Kidarites’ (Greek authors), Huna (Indian chronicles), Honk’ and Kushans (Armenian literature), Ta Yueh-chih or Lesser Yueh-chih (Chinese annals).
[1]
The term "Kidarites" reflects the dynastic name, derived from King Kidara; the people were Chionites or Huns.
[2]
Junagadh inscription of c457 CE which refers to the reign of Skandagupta (455-467 CE) is referring to the Kidarites (or Hephthalites) by the name ’Mlecchas’.
[3]
[1]: (Zeimal 1996, 123) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf [2]: (Zeimal 1996, 124) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf [3]: (Zeimal 1996, 127) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf |
||||||
|
Kidarites, Chionites (Latin authors), ’Huns who are Kidarites’ (Greek authors), Huna (Indian chronicles), Honk’ and Kushans (Armenian literature), Ta Yueh-chih or Lesser Yueh-chih (Chinese annals).
[1]
The term "Kidarites" reflects the dynastic name, derived from King Kidara; the people were Chionites or Huns.
[2]
Junagadh inscription of c457 CE which refers to the reign of Skandagupta (455-467 CE) is referring to the Kidarites (or Hephthalites) by the name ’Mlecchas’.
[3]
[1]: (Zeimal 1996, 123) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf [2]: (Zeimal 1996, 124) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf [3]: (Zeimal 1996, 127) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf |
||||||
|
Kidarites, Chionites (Latin authors), ’Huns who are Kidarites’ (Greek authors), Huna (Indian chronicles), Honk’ and Kushans (Armenian literature), Ta Yueh-chih or Lesser Yueh-chih (Chinese annals).
[1]
The term "Kidarites" reflects the dynastic name, derived from King Kidara; the people were Chionites or Huns.
[2]
Junagadh inscription of c457 CE which refers to the reign of Skandagupta (455-467 CE) is referring to the Kidarites (or Hephthalites) by the name ’Mlecchas’.
[3]
[1]: (Zeimal 1996, 123) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf [2]: (Zeimal 1996, 124) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf [3]: (Zeimal 1996, 127) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf |
||||||
|
Kidarites, Chionites (Latin authors), ’Huns who are Kidarites’ (Greek authors), Huna (Indian chronicles), Honk’ and Kushans (Armenian literature), Ta Yueh-chih or Lesser Yueh-chih (Chinese annals).
[1]
The term "Kidarites" reflects the dynastic name, derived from King Kidara; the people were Chionites or Huns.
[2]
Junagadh inscription of c457 CE which refers to the reign of Skandagupta (455-467 CE) is referring to the Kidarites (or Hephthalites) by the name ’Mlecchas’.
[3]
[1]: (Zeimal 1996, 123) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf [2]: (Zeimal 1996, 124) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf [3]: (Zeimal 1996, 127) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf |
||||||
|
Kidarites, Chionites (Latin authors), ’Huns who are Kidarites’ (Greek authors), Huna (Indian chronicles), Honk’ and Kushans (Armenian literature), Ta Yueh-chih or Lesser Yueh-chih (Chinese annals).
[1]
The term "Kidarites" reflects the dynastic name, derived from King Kidara; the people were Chionites or Huns.
[2]
Junagadh inscription of c457 CE which refers to the reign of Skandagupta (455-467 CE) is referring to the Kidarites (or Hephthalites) by the name ’Mlecchas’.
[3]
[1]: (Zeimal 1996, 123) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf [2]: (Zeimal 1996, 124) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf [3]: (Zeimal 1996, 127) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf |
||||||
|
Kidarites, Chionites (Latin authors), ’Huns who are Kidarites’ (Greek authors), Huna (Indian chronicles), Honk’ and Kushans (Armenian literature), Ta Yueh-chih or Lesser Yueh-chih (Chinese annals).
[1]
The term "Kidarites" reflects the dynastic name, derived from King Kidara; the people were Chionites or Huns.
[2]
Junagadh inscription of c457 CE which refers to the reign of Skandagupta (455-467 CE) is referring to the Kidarites (or Hephthalites) by the name ’Mlecchas’.
[3]
[1]: (Zeimal 1996, 123) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf [2]: (Zeimal 1996, 124) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf [3]: (Zeimal 1996, 127) Zeimal, E. V. The Kidarite Kingdom In Central Asia. in Litvinsky, B. A. ed. and Iskender-Mochiri, I. ed. 1996. History of Civilizations of Central Asia. Volume III. The crossroads of civilizations: A.D. 250 to 750. pp.123-137. unesdoc.unesco.org/images/0010/001046/104612e.pdf |
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Valois dynasty: 1328-1589 CE.
[1]
"Although the Capetian line is considered to have ended with the advent of the Valois in 1328, in fact the Valois and all succeeding French monarchs through Louis XVI were descended in the male line from Hugh Capet." [2] [1]: (Solon 1995, 1784-1785) [2]: (Bouchard 1995, 313) |
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The Himyarites were one of the "six kingdoms of pre-Islamic South Arabia". These were: Qataban; Saba; Hadhramaut; Ausin (Awsan); Himyar, and Ma’in.
[1]
The founders of the ’empire’ of the kings of Saba and Dhu-Raydan "were most likely the Himyarites (Hmyrm of the inscriptions).
[2]
[1]: (Bryce 2009, 578) Trevor Bryce. 2009. The Routledge Handbook of the Peoples and Places of Ancient Western Asia. The Near East from the Early Bronze Age to the fall of the Persian Empire. Routledge. Abingdon. [2]: (Kaye 2007, 168) L E Kogan. A V Korotayev. Epigraphic South Arabian Morphology. Alan S Kaye ed. 2007. Morphologies of Asia and Africa. Volume 1. Eisenbrauns. Winona Lake. |
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The Himyarites were one of the "six kingdoms of pre-Islamic South Arabia". These were: Qataban; Saba; Hadhramaut; Ausin (Awsan); Himyar, and Ma’in.
[1]
The founders of the ’empire’ of the kings of Saba and Dhu-Raydan "were most likely the Himyarites (Hmyrm of the inscriptions).
[2]
[1]: (Bryce 2009, 578) Trevor Bryce. 2009. The Routledge Handbook of the Peoples and Places of Ancient Western Asia. The Near East from the Early Bronze Age to the fall of the Persian Empire. Routledge. Abingdon. [2]: (Kaye 2007, 168) L E Kogan. A V Korotayev. Epigraphic South Arabian Morphology. Alan S Kaye ed. 2007. Morphologies of Asia and Africa. Volume 1. Eisenbrauns. Winona Lake. |
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|
The Himyarites were one of the "six kingdoms of pre-Islamic South Arabia". These were: Qataban; Saba; Hadhramaut; Ausin (Awsan); Himyar, and Ma’in.
[1]
The founders of the ’empire’ of the kings of Saba and Dhu-Raydan "were most likely the Himyarites (Hmyrm of the inscriptions).
[2]
[1]: (Bryce 2009, 578) Trevor Bryce. 2009. The Routledge Handbook of the Peoples and Places of Ancient Western Asia. The Near East from the Early Bronze Age to the fall of the Persian Empire. Routledge. Abingdon. [2]: (Kaye 2007, 168) L E Kogan. A V Korotayev. Epigraphic South Arabian Morphology. Alan S Kaye ed. 2007. Morphologies of Asia and Africa. Volume 1. Eisenbrauns. Winona Lake. |
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|
The Himyarites were one of the "six kingdoms of pre-Islamic South Arabia". These were: Qataban; Saba; Hadhramaut; Ausin (Awsan); Himyar, and Ma’in.
[1]
The founders of the ’empire’ of the kings of Saba and Dhu-Raydan "were most likely the Himyarites (Hmyrm of the inscriptions).
[2]
[1]: (Bryce 2009, 578) Trevor Bryce. 2009. The Routledge Handbook of the Peoples and Places of Ancient Western Asia. The Near East from the Early Bronze Age to the fall of the Persian Empire. Routledge. Abingdon. [2]: (Kaye 2007, 168) L E Kogan. A V Korotayev. Epigraphic South Arabian Morphology. Alan S Kaye ed. 2007. Morphologies of Asia and Africa. Volume 1. Eisenbrauns. Winona Lake. |
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There are several alternative spellings of Daylam and Buyid which are used throughout literature.
[1]
[2]
Reign of the Daylam; Dawlat al-Daylam.
[3]
[1]: Donohue, J. J. 2003. The Buwayhid Dynasty in Iraq 334H./945 to 403H./1012. Leiden: Brill. [2]: Busse, H. 1975. Iran Under the Būyids. In Fyre, R. N. (ed.) The Cambridge History of Iran. Volume 4. The Period from the Arab Invasion to the Saljuqs. Cambridge: Cambridge University Press. p.251 [3]: (Subani 2013, 77) Subani, Hamad. 2013. The Secret History of Iran. Lulu.com. |
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There are several alternative spellings of Daylam and Buyid which are used throughout literature.
[1]
[2]
Reign of the Daylam; Dawlat al-Daylam.
[3]
[1]: Donohue, J. J. 2003. The Buwayhid Dynasty in Iraq 334H./945 to 403H./1012. Leiden: Brill. [2]: Busse, H. 1975. Iran Under the Būyids. In Fyre, R. N. (ed.) The Cambridge History of Iran. Volume 4. The Period from the Arab Invasion to the Saljuqs. Cambridge: Cambridge University Press. p.251 [3]: (Subani 2013, 77) Subani, Hamad. 2013. The Secret History of Iran. Lulu.com. |
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|
There are several alternative spellings of Daylam and Buyid which are used throughout literature.
[1]
[2]
Reign of the Daylam; Dawlat al-Daylam.
[3]
[1]: Donohue, J. J. 2003. The Buwayhid Dynasty in Iraq 334H./945 to 403H./1012. Leiden: Brill. [2]: Busse, H. 1975. Iran Under the Būyids. In Fyre, R. N. (ed.) The Cambridge History of Iran. Volume 4. The Period from the Arab Invasion to the Saljuqs. Cambridge: Cambridge University Press. p.251 [3]: (Subani 2013, 77) Subani, Hamad. 2013. The Secret History of Iran. Lulu.com. |
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|
There are several alternative spellings of Daylam and Buyid which are used throughout literature.
[1]
[2]
Reign of the Daylam; Dawlat al-Daylam.
[3]
[1]: Donohue, J. J. 2003. The Buwayhid Dynasty in Iraq 334H./945 to 403H./1012. Leiden: Brill. [2]: Busse, H. 1975. Iran Under the Būyids. In Fyre, R. N. (ed.) The Cambridge History of Iran. Volume 4. The Period from the Arab Invasion to the Saljuqs. Cambridge: Cambridge University Press. p.251 [3]: (Subani 2013, 77) Subani, Hamad. 2013. The Secret History of Iran. Lulu.com. |
||||||
|
There are several alternative spellings of Daylam and Buyid which are used throughout literature.
[1]
[2]
Reign of the Daylam; Dawlat al-Daylam.
[3]
[1]: Donohue, J. J. 2003. The Buwayhid Dynasty in Iraq 334H./945 to 403H./1012. Leiden: Brill. [2]: Busse, H. 1975. Iran Under the Būyids. In Fyre, R. N. (ed.) The Cambridge History of Iran. Volume 4. The Period from the Arab Invasion to the Saljuqs. Cambridge: Cambridge University Press. p.251 [3]: (Subani 2013, 77) Subani, Hamad. 2013. The Secret History of Iran. Lulu.com. |
||||||
|
There are several alternative spellings of Daylam and Buyid which are used throughout literature.
[1]
[2]
Reign of the Daylam; Dawlat al-Daylam.
[3]
[1]: Donohue, J. J. 2003. The Buwayhid Dynasty in Iraq 334H./945 to 403H./1012. Leiden: Brill. [2]: Busse, H. 1975. Iran Under the Būyids. In Fyre, R. N. (ed.) The Cambridge History of Iran. Volume 4. The Period from the Arab Invasion to the Saljuqs. Cambridge: Cambridge University Press. p.251 [3]: (Subani 2013, 77) Subani, Hamad. 2013. The Secret History of Iran. Lulu.com. |
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Alternative spelling: Seljuqid.
[1]
Seljūk, Saljūq or Seljük.
[2]
dawla (dynasty), sultana (Sultanate), or mulk (kingdom).
[3]
"The Seljuqs (perhaps more properly: Selchuq)".
[4]
Seljuks "were a leading family of the Oghuz peoples (rendered Ghuzz by Muslim writers), a Turkish-speaking tribal federation."
[4]
[1]: ’Seljuk Turks’, The Oxford Dictionary of the Middle Ages Ed. Robert E. Bjork; ’Seljuk Dynasty’ in The Oxford Dictionary of Islam Ed. John L. Esposito. [2]: (Peacock 2015, xii) Peacock, A C S. 2015. The Great Seljuk Empire. Edinburgh University Press Ltd. Edinburgh. [3]: (Peacock 2015, 6) Peacock, A C S. 2015. The Great Seljuk Empire. Edinburgh University Press Ltd. Edinburgh. [4]: (Amitai 2006, 51) Amitai, Reuven. The Mamluk Institution, or One Thousand Years of Military Slavery in the Islamic World. Brown, Christopher Leslie. Morgan, Philip D. eds. 2006. Arming Slaves: From Classical To The Modern Age. Yale University Press. New Haven. |
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Alternative spelling: Seljuqid.
[1]
Seljūk, Saljūq or Seljük.
[2]
dawla (dynasty), sultana (Sultanate), or mulk (kingdom).
[3]
"The Seljuqs (perhaps more properly: Selchuq)".
[4]
Seljuks "were a leading family of the Oghuz peoples (rendered Ghuzz by Muslim writers), a Turkish-speaking tribal federation."
[4]
[1]: ’Seljuk Turks’, The Oxford Dictionary of the Middle Ages Ed. Robert E. Bjork; ’Seljuk Dynasty’ in The Oxford Dictionary of Islam Ed. John L. Esposito. [2]: (Peacock 2015, xii) Peacock, A C S. 2015. The Great Seljuk Empire. Edinburgh University Press Ltd. Edinburgh. [3]: (Peacock 2015, 6) Peacock, A C S. 2015. The Great Seljuk Empire. Edinburgh University Press Ltd. Edinburgh. [4]: (Amitai 2006, 51) Amitai, Reuven. The Mamluk Institution, or One Thousand Years of Military Slavery in the Islamic World. Brown, Christopher Leslie. Morgan, Philip D. eds. 2006. Arming Slaves: From Classical To The Modern Age. Yale University Press. New Haven. |
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Alternative spelling: Seljuqid.
[1]
Seljūk, Saljūq or Seljük.
[2]
dawla (dynasty), sultana (Sultanate), or mulk (kingdom).
[3]
"The Seljuqs (perhaps more properly: Selchuq)".
[4]
Seljuks "were a leading family of the Oghuz peoples (rendered Ghuzz by Muslim writers), a Turkish-speaking tribal federation."
[4]
[1]: ’Seljuk Turks’, The Oxford Dictionary of the Middle Ages Ed. Robert E. Bjork; ’Seljuk Dynasty’ in The Oxford Dictionary of Islam Ed. John L. Esposito. [2]: (Peacock 2015, xii) Peacock, A C S. 2015. The Great Seljuk Empire. Edinburgh University Press Ltd. Edinburgh. [3]: (Peacock 2015, 6) Peacock, A C S. 2015. The Great Seljuk Empire. Edinburgh University Press Ltd. Edinburgh. [4]: (Amitai 2006, 51) Amitai, Reuven. The Mamluk Institution, or One Thousand Years of Military Slavery in the Islamic World. Brown, Christopher Leslie. Morgan, Philip D. eds. 2006. Arming Slaves: From Classical To The Modern Age. Yale University Press. New Haven. |
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|
Alternative spelling: Seljuqid.
[1]
Seljūk, Saljūq or Seljük.
[2]
dawla (dynasty), sultana (Sultanate), or mulk (kingdom).
[3]
"The Seljuqs (perhaps more properly: Selchuq)".
[4]
Seljuks "were a leading family of the Oghuz peoples (rendered Ghuzz by Muslim writers), a Turkish-speaking tribal federation."
[4]
[1]: ’Seljuk Turks’, The Oxford Dictionary of the Middle Ages Ed. Robert E. Bjork; ’Seljuk Dynasty’ in The Oxford Dictionary of Islam Ed. John L. Esposito. [2]: (Peacock 2015, xii) Peacock, A C S. 2015. The Great Seljuk Empire. Edinburgh University Press Ltd. Edinburgh. [3]: (Peacock 2015, 6) Peacock, A C S. 2015. The Great Seljuk Empire. Edinburgh University Press Ltd. Edinburgh. [4]: (Amitai 2006, 51) Amitai, Reuven. The Mamluk Institution, or One Thousand Years of Military Slavery in the Islamic World. Brown, Christopher Leslie. Morgan, Philip D. eds. 2006. Arming Slaves: From Classical To The Modern Age. Yale University Press. New Haven. |
||||||
|
Alternative spelling: Seljuqid.
[1]
Seljūk, Saljūq or Seljük.
[2]
dawla (dynasty), sultana (Sultanate), or mulk (kingdom).
[3]
"The Seljuqs (perhaps more properly: Selchuq)".
[4]
Seljuks "were a leading family of the Oghuz peoples (rendered Ghuzz by Muslim writers), a Turkish-speaking tribal federation."
[4]
[1]: ’Seljuk Turks’, The Oxford Dictionary of the Middle Ages Ed. Robert E. Bjork; ’Seljuk Dynasty’ in The Oxford Dictionary of Islam Ed. John L. Esposito. [2]: (Peacock 2015, xii) Peacock, A C S. 2015. The Great Seljuk Empire. Edinburgh University Press Ltd. Edinburgh. [3]: (Peacock 2015, 6) Peacock, A C S. 2015. The Great Seljuk Empire. Edinburgh University Press Ltd. Edinburgh. [4]: (Amitai 2006, 51) Amitai, Reuven. The Mamluk Institution, or One Thousand Years of Military Slavery in the Islamic World. Brown, Christopher Leslie. Morgan, Philip D. eds. 2006. Arming Slaves: From Classical To The Modern Age. Yale University Press. New Haven. |
||||||
|
Alternative spelling: Seljuqid.
[1]
Seljūk, Saljūq or Seljük.
[2]
dawla (dynasty), sultana (Sultanate), or mulk (kingdom).
[3]
"The Seljuqs (perhaps more properly: Selchuq)".
[4]
Seljuks "were a leading family of the Oghuz peoples (rendered Ghuzz by Muslim writers), a Turkish-speaking tribal federation."
[4]
[1]: ’Seljuk Turks’, The Oxford Dictionary of the Middle Ages Ed. Robert E. Bjork; ’Seljuk Dynasty’ in The Oxford Dictionary of Islam Ed. John L. Esposito. [2]: (Peacock 2015, xii) Peacock, A C S. 2015. The Great Seljuk Empire. Edinburgh University Press Ltd. Edinburgh. [3]: (Peacock 2015, 6) Peacock, A C S. 2015. The Great Seljuk Empire. Edinburgh University Press Ltd. Edinburgh. [4]: (Amitai 2006, 51) Amitai, Reuven. The Mamluk Institution, or One Thousand Years of Military Slavery in the Islamic World. Brown, Christopher Leslie. Morgan, Philip D. eds. 2006. Arming Slaves: From Classical To The Modern Age. Yale University Press. New Haven. |
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"The monograph on the excavations published in 1959 - the first archaeological report of the People’s Republic of China (IA,CASS 1959) - gives the middle Yangshao remains a new name - “the Miaodigou Type.” Some nostalgic archaeologists like to use the name “Xiyincun culture” to refer to the same remains (Zhang Zhongpei 1996), but Miaodigou Type or Miaodigou culture is still the most common name."
[1]
Miaodigou is an umbrella term for many other archaeological subcultures though: "However, although sharing Miaodigou-style painted designs and some typical vessels, local archaeological cultures in these areas also show their own characteristics. While Yan’s classic definition of the Big Yangshao model is still influential, more and more archaeologists are inclined to name the local archaeological remains as independent cultures, each having its own local cultural tradition and developmental sequence (Zhang Zhongpei and Qiao 1992; Henan Sheng 1994; Wang 2010). Some scholars suggest a core-periphery model for the relationship of the local cultures with the heartland area of the Miaodigou Type (Wang 2010)."
[2]
[1]: (Li 2013, 213) [2]: (Li 2013, 215) |
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"The monograph on the excavations published in 1959 - the first archaeological report of the People’s Republic of China (IA,CASS 1959) - gives the middle Yangshao remains a new name - “the Miaodigou Type.” Some nostalgic archaeologists like to use the name “Xiyincun culture” to refer to the same remains (Zhang Zhongpei 1996), but Miaodigou Type or Miaodigou culture is still the most common name."
[1]
Miaodigou is an umbrella term for many other archaeological subcultures though: "However, although sharing Miaodigou-style painted designs and some typical vessels, local archaeological cultures in these areas also show their own characteristics. While Yan’s classic definition of the Big Yangshao model is still influential, more and more archaeologists are inclined to name the local archaeological remains as independent cultures, each having its own local cultural tradition and developmental sequence (Zhang Zhongpei and Qiao 1992; Henan Sheng 1994; Wang 2010). Some scholars suggest a core-periphery model for the relationship of the local cultures with the heartland area of the Miaodigou Type (Wang 2010)."
[2]
[1]: (Li 2013, 213) [2]: (Li 2013, 215) |
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"The cultural landscape of the third millennium B.C., which has been defined by Yan Wenming (1992b) as the Longshan era (Longshan shidai, 2600-2000 B.C.) and by K. C. Chang as the Lungshan or Lungshanoid horizon (Chang 1977: 144-184, 1986: 238), is often indicated as the beginning of Chinese civilization, complex political organization, and, possibly, writing. Due to the incipient emergence of copper and bronze technology, and its chronological position between the end of the Neolithic and the beginning of the Bronze Age in the Xia-Shang, it has also been suggested that Longshan be termed Chalcolithic (Yan Wenming 1986). The existence of a sophisticated technology for the production of jade artifacts and the comparative wealth of jade finds dating to this period and slightly earlier have prompted some scholars to suggest that the term "Jade Age," a term first found in the text Yuejueshu "Waijuan Ji Baojian" (juan II, vol. 2) (1966: 3), may also be appropriate. 1 The concepts of stone, bronze, and iron ages were devised within the tradition of Western prehistory, and as they are problematic even within that framework, they should not be uncritically applied to other parts of the world."
[1]
[1]: (Demattè 1999, 120-121) |
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"The cultural landscape of the third millennium B.C., which has been defined by Yan Wenming (1992b) as the Longshan era (Longshan shidai, 2600-2000 B.C.) and by K. C. Chang as the Lungshan or Lungshanoid horizon (Chang 1977: 144-184, 1986: 238), is often indicated as the beginning of Chinese civilization, complex political organization, and, possibly, writing. Due to the incipient emergence of copper and bronze technology, and its chronological position between the end of the Neolithic and the beginning of the Bronze Age in the Xia-Shang, it has also been suggested that Longshan be termed Chalcolithic (Yan Wenming 1986). The existence of a sophisticated technology for the production of jade artifacts and the comparative wealth of jade finds dating to this period and slightly earlier have prompted some scholars to suggest that the term "Jade Age," a term first found in the text Yuejueshu "Waijuan Ji Baojian" (juan II, vol. 2) (1966: 3), may also be appropriate. 1 The concepts of stone, bronze, and iron ages were devised within the tradition of Western prehistory, and as they are problematic even within that framework, they should not be uncritically applied to other parts of the world."
[1]
[1]: (Demattè 1999, 120-121) |
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"The cultural landscape of the third millennium B.C., which has been defined by Yan Wenming (1992b) as the Longshan era (Longshan shidai, 2600-2000 B.C.) and by K. C. Chang as the Lungshan or Lungshanoid horizon (Chang 1977: 144-184, 1986: 238), is often indicated as the beginning of Chinese civilization, complex political organization, and, possibly, writing. Due to the incipient emergence of copper and bronze technology, and its chronological position between the end of the Neolithic and the beginning of the Bronze Age in the Xia-Shang, it has also been suggested that Longshan be termed Chalcolithic (Yan Wenming 1986). The existence of a sophisticated technology for the production of jade artifacts and the comparative wealth of jade finds dating to this period and slightly earlier have prompted some scholars to suggest that the term "Jade Age," a term first found in the text Yuejueshu "Waijuan Ji Baojian" (juan II, vol. 2) (1966: 3), may also be appropriate. 1 The concepts of stone, bronze, and iron ages were devised within the tradition of Western prehistory, and as they are problematic even within that framework, they should not be uncritically applied to other parts of the world."
[1]
[1]: (Demattè 1999, 120-121) |
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"The cultural landscape of the third millennium B.C., which has been defined by Yan Wenming (1992b) as the Longshan era (Longshan shidai, 2600-2000 B.C.) and by K. C. Chang as the Lungshan or Lungshanoid horizon (Chang 1977: 144-184, 1986: 238), is often indicated as the beginning of Chinese civilization, complex political organization, and, possibly, writing. Due to the incipient emergence of copper and bronze technology, and its chronological position between the end of the Neolithic and the beginning of the Bronze Age in the Xia-Shang, it has also been suggested that Longshan be termed Chalcolithic (Yan Wenming 1986). The existence of a sophisticated technology for the production of jade artifacts and the comparative wealth of jade finds dating to this period and slightly earlier have prompted some scholars to suggest that the term "Jade Age," a term first found in the text Yuejueshu "Waijuan Ji Baojian" (juan II, vol. 2) (1966: 3), may also be appropriate. 1 The concepts of stone, bronze, and iron ages were devised within the tradition of Western prehistory, and as they are problematic even within that framework, they should not be uncritically applied to other parts of the world."
[1]
[1]: (Demattè 1999, 120-121) |
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"That Sima Qian selected Xia alone for treatment as a ruling dynasty is evidence of his great judgment, because it is now becoming increasingly clearer that the Xia state is represented archaeologically: since 1959, evidence of its culture has been continuously unearthed at the type site Erlitou, just east of Luoyang in northwestern Henan province. The archaeological remains of this Erlitou culture are now found scattered throughout southern Shanxi and north- western Henan and are dated to 1900-1350 B.C., coinciding in time and in space with the Xia dynasty as described in ancient texts. Was there a Xia dynasty? Present evidence suggests that there indeed was a Xia dynasty. That Sima Qian selected Xia from among many contemporary polities was probably because during the earliest part of the Chinese Bronze Age or the Three Dynasties period, Xia was most powerful. If Erlitou can be identified with Xia, this is indeed true."
[1]
[1]: (Chang 1999, 72) |
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"While no large-scale graves have been found at Zhengzhou, graves dated to the Early Shang period from other sites hint at the size of the mortuary monuments at the purported political center."
[1]
"The Erligang period, also termed the “Early Shang” period in the Chinese literature, gets its name from the site of Erligang, Zhengzhou."
[2]
"Erligang Empire"
[3]
[1]: (Shelach and Jaffe 2014, 348) [2]: (Campbell 2014, 69) [3]: (Wang 2014, 179) Wang, Haicheng. 2014. Writing and the Ancient State: Early China in Comparative Perspective. Cambridge University Press. |
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"While no large-scale graves have been found at Zhengzhou, graves dated to the Early Shang period from other sites hint at the size of the mortuary monuments at the purported political center."
[1]
"The Erligang period, also termed the “Early Shang” period in the Chinese literature, gets its name from the site of Erligang, Zhengzhou."
[2]
"Erligang Empire"
[3]
[1]: (Shelach and Jaffe 2014, 348) [2]: (Campbell 2014, 69) [3]: (Wang 2014, 179) Wang, Haicheng. 2014. Writing and the Ancient State: Early China in Comparative Perspective. Cambridge University Press. |
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Zhanguo translates as ‘Warring States’; attested in Guanzi (Writings of Master Guan), compiled list of political-philosophical theories associated with Guanzi, Minister of Qi from the 7th c bce, probably compiled sometime in the first c bce
multi-polar system where territory of MYRV, and all of China, was split between numerous quasi-polities, though each of which with similar internal structure. MYRV was split between the Chu, Qi, and Wei, with Zhao and Han being right outside the Wei and Yellow Rivers confluence. |
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Djoboro
[1]
, Do-Dojobor and Zoboro.
[2]
Jenne-jeno ("Old Jenne"; Djenne-jeno)
[3]
State of Djenne (if there was a power-relationship between the two cities). "The western borders of the state of Djenne, before the conquest of the city by Sonni Ali, were defended by the commanders of twelve army corps deployed in the country of Sana: they were specifically assigned to surveillence of the movements of Mali. The Sana-faran was their general-in-chief." [4] [1]: (McIntosh and McIntosh 1981, 1) [2]: (McIntosh and McIntosh 1981, 9) [3]: (http://www.metmuseum.org/toah/hd/ind_1/hd_ind_1.htm) [4]: (Diop 1987, 116) Diop, Cheikh Anta. Salemson, Harold trans. 1987. Precolonial Black Africa. Lawrence Hill Books. Chicago. |
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|
Djoboro
[1]
, Do-Dojobor and Zoboro.
[2]
Jenne-jeno ("Old Jenne"; Djenne-jeno)
[3]
State of Djenne (if there was a power-relationship between the two cities). "The western borders of the state of Djenne, before the conquest of the city by Sonni Ali, were defended by the commanders of twelve army corps deployed in the country of Sana: they were specifically assigned to surveillence of the movements of Mali. The Sana-faran was their general-in-chief." [4] [1]: (McIntosh and McIntosh 1981, 1) [2]: (McIntosh and McIntosh 1981, 9) [3]: (http://www.metmuseum.org/toah/hd/ind_1/hd_ind_1.htm) [4]: (Diop 1987, 116) Diop, Cheikh Anta. Salemson, Harold trans. 1987. Precolonial Black Africa. Lawrence Hill Books. Chicago. |
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|
Djoboro
[1]
, Do-Dojobor and Zoboro.
[2]
Jenne-jeno ("Old Jenne"; Djenne-jeno)
[3]
State of Djenne (if there was a power-relationship between the two cities). "The western borders of the state of Djenne, before the conquest of the city by Sonni Ali, were defended by the commanders of twelve army corps deployed in the country of Sana: they were specifically assigned to surveillence of the movements of Mali. The Sana-faran was their general-in-chief." [4] [1]: (McIntosh and McIntosh 1981, 1) [2]: (McIntosh and McIntosh 1981, 9) [3]: (http://www.metmuseum.org/toah/hd/ind_1/hd_ind_1.htm) [4]: (Diop 1987, 116) Diop, Cheikh Anta. Salemson, Harold trans. 1987. Precolonial Black Africa. Lawrence Hill Books. Chicago. |
||||||
|
Djoboro
[1]
, Do-Dojobor and Zoboro.
[2]
Jenne-jeno ("Old Jenne"; Djenne-jeno)
[3]
State of Djenne (if there was a power-relationship between the two cities). "The western borders of the state of Djenne, before the conquest of the city by Sonni Ali, were defended by the commanders of twelve army corps deployed in the country of Sana: they were specifically assigned to surveillence of the movements of Mali. The Sana-faran was their general-in-chief." [4] [1]: (McIntosh and McIntosh 1981, 1) [2]: (McIntosh and McIntosh 1981, 9) [3]: (http://www.metmuseum.org/toah/hd/ind_1/hd_ind_1.htm) [4]: (Diop 1987, 116) Diop, Cheikh Anta. Salemson, Harold trans. 1987. Precolonial Black Africa. Lawrence Hill Books. Chicago. |
||||||
|
Djoboro
[1]
, Do-Dojobor and Zoboro.
[2]
Jenne-jeno ("Old Jenne"; Djenne-jeno)
[3]
State of Djenne (if there was a power-relationship between the two cities). "The western borders of the state of Djenne, before the conquest of the city by Sonni Ali, were defended by the commanders of twelve army corps deployed in the country of Sana: they were specifically assigned to surveillence of the movements of Mali. The Sana-faran was their general-in-chief." [4] [1]: (McIntosh and McIntosh 1981, 1) [2]: (McIntosh and McIntosh 1981, 9) [3]: (http://www.metmuseum.org/toah/hd/ind_1/hd_ind_1.htm) [4]: (Diop 1987, 116) Diop, Cheikh Anta. Salemson, Harold trans. 1987. Precolonial Black Africa. Lawrence Hill Books. Chicago. |
||||||
|
Djoboro
[1]
, Do-Dojobor and Zoboro.
[2]
Jenne-jeno ("Old Jenne"; Djenne-jeno)
[3]
State of Djenne (if there was a power-relationship between the two cities). "The western borders of the state of Djenne, before the conquest of the city by Sonni Ali, were defended by the commanders of twelve army corps deployed in the country of Sana: they were specifically assigned to surveillence of the movements of Mali. The Sana-faran was their general-in-chief." [4] [1]: (McIntosh and McIntosh 1981, 1) [2]: (McIntosh and McIntosh 1981, 9) [3]: (http://www.metmuseum.org/toah/hd/ind_1/hd_ind_1.htm) [4]: (Diop 1987, 116) Diop, Cheikh Anta. Salemson, Harold trans. 1987. Precolonial Black Africa. Lawrence Hill Books. Chicago. |
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"In the 1980s, Augusto Oyuela excavated various sites along the coast (principally at Cinto and Gaira) and proposed the following chronology: a period called Early Cinto, divided in two phases. The first was named phase I and included the 2nd through the 6th Centuries A.D.; the second phase, Phase II, occurred between the 6th and 8th Centuries A.D. The latter phase corresponded to the Buritaca phase that Wynn defined, while the former was the same as Bischof’s Neguanje (Oyuela 1985:94, 135). In other publications, the same author talked about three periods for the coast adjacent to Santa Marta’s Sierra Nevada: the Early or Integrationist Period, the Middle or Classic Period, and the Late or Conquest Period (Oyuela 1986: 33). The first one lasts from the 2nd through the 9th Centuries A.D. There was evidence for this period - equivalent to Neguanje and the Buritaca phase, the same as Cinto’s Phases I and II - in the Gaira lowlands and the inlets of Cinto and Neguanje, as well as the lower parts of the Buritaca river (Figure 1). A date of 430 +/-60 A.D. was reported for the Neguanje ceramics that corresponded to the so-called Integrationist Period in Cinto (Oyuela 1986: 26-7)."
[1]
"Based on his own excavations, Wynn defined the Buritaca phase (equivalent Neguanje, in its latter part), a late occupation called Tairona and an intermediate phase between the two." [2] Depending on the author, the Buritaca phase can also be seen as a continuity of the previous Nehuange phase:"In 1969 Henning Bischof described a collection of sherds from a pre-Tairona construction fill at Pueblito and linked them with the contents of an exceptional tomb excavated by J. Alden Mason at Nahuange (Bischof 1969a; 1969b). He dated this Nahuange (or Neguanje) phase to approximately A.D. 500-700 on the basis of ceramic cross-ties with Mina de Oro to the west and with the Red-on-Buff wares of the Ranchería to the east. He also recognized that many elements of the Nahuange assemblage were carried over into Classic Tairona. There is now general agreement that Nahuange defines an “early Tairona” or “proto- Tairona” phase. Subsequent excavations by Jack Wynn (n.d.) at Buritaca, Langebaek (1987a) at Papare, and Augusto Oyuela Caycedo (1986; 1987a) at Cinto and Gaira have confirmed the stratigraphic position of the Nahuange phase—later than the incised and modeled Malamboid styles, earlier than Classic Tairona— and placed it between approximately A.D. 300 and 800- 1000. This is in line with the C-14 dates for the earliest “proto-Tairona” goldwork." [3] [1]: (Langebaek 2005, 7-11) [2]: (Langebaek 2005, 7) [3]: (Bray 2003, 322) |
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|
"In the 1980s, Augusto Oyuela excavated various sites along the coast (principally at Cinto and Gaira) and proposed the following chronology: a period called Early Cinto, divided in two phases. The first was named phase I and included the 2nd through the 6th Centuries A.D.; the second phase, Phase II, occurred between the 6th and 8th Centuries A.D. The latter phase corresponded to the Buritaca phase that Wynn defined, while the former was the same as Bischof’s Neguanje (Oyuela 1985:94, 135). In other publications, the same author talked about three periods for the coast adjacent to Santa Marta’s Sierra Nevada: the Early or Integrationist Period, the Middle or Classic Period, and the Late or Conquest Period (Oyuela 1986: 33). The first one lasts from the 2nd through the 9th Centuries A.D. There was evidence for this period - equivalent to Neguanje and the Buritaca phase, the same as Cinto’s Phases I and II - in the Gaira lowlands and the inlets of Cinto and Neguanje, as well as the lower parts of the Buritaca river (Figure 1). A date of 430 +/-60 A.D. was reported for the Neguanje ceramics that corresponded to the so-called Integrationist Period in Cinto (Oyuela 1986: 26-7)."
[1]
"Based on his own excavations, Wynn defined the Buritaca phase (equivalent Neguanje, in its latter part), a late occupation called Tairona and an intermediate phase between the two." [2] Depending on the author, the Buritaca phase can also be seen as a continuity of the previous Nehuange phase:"In 1969 Henning Bischof described a collection of sherds from a pre-Tairona construction fill at Pueblito and linked them with the contents of an exceptional tomb excavated by J. Alden Mason at Nahuange (Bischof 1969a; 1969b). He dated this Nahuange (or Neguanje) phase to approximately A.D. 500-700 on the basis of ceramic cross-ties with Mina de Oro to the west and with the Red-on-Buff wares of the Ranchería to the east. He also recognized that many elements of the Nahuange assemblage were carried over into Classic Tairona. There is now general agreement that Nahuange defines an “early Tairona” or “proto- Tairona” phase. Subsequent excavations by Jack Wynn (n.d.) at Buritaca, Langebaek (1987a) at Papare, and Augusto Oyuela Caycedo (1986; 1987a) at Cinto and Gaira have confirmed the stratigraphic position of the Nahuange phase—later than the incised and modeled Malamboid styles, earlier than Classic Tairona— and placed it between approximately A.D. 300 and 800- 1000. This is in line with the C-14 dates for the earliest “proto-Tairona” goldwork." [3] [1]: (Langebaek 2005, 7-11) [2]: (Langebaek 2005, 7) [3]: (Bray 2003, 322) |
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"In the 1980s, Augusto Oyuela excavated various sites along the coast (principally at Cinto and Gaira) and proposed the following chronology: a period called Early Cinto, divided in two phases. The first was named phase I and included the 2nd through the 6th Centuries A.D.; the second phase, Phase II, occurred between the 6th and 8th Centuries A.D. The latter phase corresponded to the Buritaca phase that Wynn defined, while the former was the same as Bischof’s Neguanje (Oyuela 1985:94, 135). In other publications, the same author talked about three periods for the coast adjacent to Santa Marta’s Sierra Nevada: the Early or Integrationist Period, the Middle or Classic Period, and the Late or Conquest Period (Oyuela 1986: 33). The first one lasts from the 2nd through the 9th Centuries A.D. There was evidence for this period - equivalent to Neguanje and the Buritaca phase, the same as Cinto’s Phases I and II - in the Gaira lowlands and the inlets of Cinto and Neguanje, as well as the lower parts of the Buritaca river (Figure 1). A date of 430 +/-60 A.D. was reported for the Neguanje ceramics that corresponded to the so-called Integrationist Period in Cinto (Oyuela 1986: 26-7)."
[1]
"Based on his own excavations, Wynn defined the Buritaca phase (equivalent Neguanje, in its latter part), a late occupation called Tairona and an intermediate phase between the two." [2] Depending on the author, the Buritaca phase can also be seen as a continuity of the previous Nehuange phase:"In 1969 Henning Bischof described a collection of sherds from a pre-Tairona construction fill at Pueblito and linked them with the contents of an exceptional tomb excavated by J. Alden Mason at Nahuange (Bischof 1969a; 1969b). He dated this Nahuange (or Neguanje) phase to approximately A.D. 500-700 on the basis of ceramic cross-ties with Mina de Oro to the west and with the Red-on-Buff wares of the Ranchería to the east. He also recognized that many elements of the Nahuange assemblage were carried over into Classic Tairona. There is now general agreement that Nahuange defines an “early Tairona” or “proto- Tairona” phase. Subsequent excavations by Jack Wynn (n.d.) at Buritaca, Langebaek (1987a) at Papare, and Augusto Oyuela Caycedo (1986; 1987a) at Cinto and Gaira have confirmed the stratigraphic position of the Nahuange phase—later than the incised and modeled Malamboid styles, earlier than Classic Tairona— and placed it between approximately A.D. 300 and 800- 1000. This is in line with the C-14 dates for the earliest “proto-Tairona” goldwork." [3] [1]: (Langebaek 2005, 7-11) [2]: (Langebaek 2005, 7) [3]: (Bray 2003, 322) |
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"In the 1980s, Augusto Oyuela excavated various sites along the coast (principally at Cinto and Gaira) and proposed the following chronology: a period called Early Cinto, divided in two phases. The first was named phase I and included the 2nd through the 6th Centuries A.D.; the second phase, Phase II, occurred between the 6th and 8th Centuries A.D. The latter phase corresponded to the Buritaca phase that Wynn defined, while the former was the same as Bischof’s Neguanje (Oyuela 1985:94, 135). In other publications, the same author talked about three periods for the coast adjacent to Santa Marta’s Sierra Nevada: the Early or Integrationist Period, the Middle or Classic Period, and the Late or Conquest Period (Oyuela 1986: 33). The first one lasts from the 2nd through the 9th Centuries A.D. There was evidence for this period - equivalent to Neguanje and the Buritaca phase, the same as Cinto’s Phases I and II - in the Gaira lowlands and the inlets of Cinto and Neguanje, as well as the lower parts of the Buritaca river (Figure 1). A date of 430 +/-60 A.D. was reported for the Neguanje ceramics that corresponded to the so-called Integrationist Period in Cinto (Oyuela 1986: 26-7)."
[1]
"Based on his own excavations, Wynn defined the Buritaca phase (equivalent Neguanje, in its latter part), a late occupation called Tairona and an intermediate phase between the two." [2] Depending on the author, the Buritaca phase can also be seen as a continuity of the previous Nehuange phase:"In 1969 Henning Bischof described a collection of sherds from a pre-Tairona construction fill at Pueblito and linked them with the contents of an exceptional tomb excavated by J. Alden Mason at Nahuange (Bischof 1969a; 1969b). He dated this Nahuange (or Neguanje) phase to approximately A.D. 500-700 on the basis of ceramic cross-ties with Mina de Oro to the west and with the Red-on-Buff wares of the Ranchería to the east. He also recognized that many elements of the Nahuange assemblage were carried over into Classic Tairona. There is now general agreement that Nahuange defines an “early Tairona” or “proto- Tairona” phase. Subsequent excavations by Jack Wynn (n.d.) at Buritaca, Langebaek (1987a) at Papare, and Augusto Oyuela Caycedo (1986; 1987a) at Cinto and Gaira have confirmed the stratigraphic position of the Nahuange phase—later than the incised and modeled Malamboid styles, earlier than Classic Tairona— and placed it between approximately A.D. 300 and 800- 1000. This is in line with the C-14 dates for the earliest “proto-Tairona” goldwork." [3] [1]: (Langebaek 2005, 7-11) [2]: (Langebaek 2005, 7) [3]: (Bray 2003, 322) |
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"In the 1980s, Augusto Oyuela excavated various sites along the coast (principally at Cinto and Gaira) and proposed the following chronology: a period called Early Cinto, divided in two phases. The first was named phase I and included the 2nd through the 6th Centuries A.D.; the second phase, Phase II, occurred between the 6th and 8th Centuries A.D. The latter phase corresponded to the Buritaca phase that Wynn defined, while the former was the same as Bischof’s Neguanje (Oyuela 1985:94, 135). In other publications, the same author talked about three periods for the coast adjacent to Santa Marta’s Sierra Nevada: the Early or Integrationist Period, the Middle or Classic Period, and the Late or Conquest Period (Oyuela 1986: 33). The first one lasts from the 2nd through the 9th Centuries A.D. There was evidence for this period - equivalent to Neguanje and the Buritaca phase, the same as Cinto’s Phases I and II - in the Gaira lowlands and the inlets of Cinto and Neguanje, as well as the lower parts of the Buritaca river (Figure 1). A date of 430 +/-60 A.D. was reported for the Neguanje ceramics that corresponded to the so-called Integrationist Period in Cinto (Oyuela 1986: 26-7)."
[1]
"Based on his own excavations, Wynn defined the Buritaca phase (equivalent Neguanje, in its latter part), a late occupation called Tairona and an intermediate phase between the two." [2] Depending on the author, the Buritaca phase can also be seen as a continuity of the previous Nehuange phase:"In 1969 Henning Bischof described a collection of sherds from a pre-Tairona construction fill at Pueblito and linked them with the contents of an exceptional tomb excavated by J. Alden Mason at Nahuange (Bischof 1969a; 1969b). He dated this Nahuange (or Neguanje) phase to approximately A.D. 500-700 on the basis of ceramic cross-ties with Mina de Oro to the west and with the Red-on-Buff wares of the Ranchería to the east. He also recognized that many elements of the Nahuange assemblage were carried over into Classic Tairona. There is now general agreement that Nahuange defines an “early Tairona” or “proto- Tairona” phase. Subsequent excavations by Jack Wynn (n.d.) at Buritaca, Langebaek (1987a) at Papare, and Augusto Oyuela Caycedo (1986; 1987a) at Cinto and Gaira have confirmed the stratigraphic position of the Nahuange phase—later than the incised and modeled Malamboid styles, earlier than Classic Tairona— and placed it between approximately A.D. 300 and 800- 1000. This is in line with the C-14 dates for the earliest “proto-Tairona” goldwork." [3] [1]: (Langebaek 2005, 7-11) [2]: (Langebaek 2005, 7) [3]: (Bray 2003, 322) |
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"In the 1980s, Augusto Oyuela excavated various sites along the coast (principally at Cinto and Gaira) and proposed the following chronology: a period called Early Cinto, divided in two phases. The first was named phase I and included the 2nd through the 6th Centuries A.D.; the second phase, Phase II, occurred between the 6th and 8th Centuries A.D. The latter phase corresponded to the Buritaca phase that Wynn defined, while the former was the same as Bischof’s Neguanje (Oyuela 1985:94, 135). In other publications, the same author talked about three periods for the coast adjacent to Santa Marta’s Sierra Nevada: the Early or Integrationist Period, the Middle or Classic Period, and the Late or Conquest Period (Oyuela 1986: 33). The first one lasts from the 2nd through the 9th Centuries A.D. There was evidence for this period - equivalent to Neguanje and the Buritaca phase, the same as Cinto’s Phases I and II - in the Gaira lowlands and the inlets of Cinto and Neguanje, as well as the lower parts of the Buritaca river (Figure 1). A date of 430 +/-60 A.D. was reported for the Neguanje ceramics that corresponded to the so-called Integrationist Period in Cinto (Oyuela 1986: 26-7)."
[1]
"Based on his own excavations, Wynn defined the Buritaca phase (equivalent Neguanje, in its latter part), a late occupation called Tairona and an intermediate phase between the two." [2] Depending on the author, the Buritaca phase can also be seen as a continuity of the previous Nehuange phase:"In 1969 Henning Bischof described a collection of sherds from a pre-Tairona construction fill at Pueblito and linked them with the contents of an exceptional tomb excavated by J. Alden Mason at Nahuange (Bischof 1969a; 1969b). He dated this Nahuange (or Neguanje) phase to approximately A.D. 500-700 on the basis of ceramic cross-ties with Mina de Oro to the west and with the Red-on-Buff wares of the Ranchería to the east. He also recognized that many elements of the Nahuange assemblage were carried over into Classic Tairona. There is now general agreement that Nahuange defines an “early Tairona” or “proto- Tairona” phase. Subsequent excavations by Jack Wynn (n.d.) at Buritaca, Langebaek (1987a) at Papare, and Augusto Oyuela Caycedo (1986; 1987a) at Cinto and Gaira have confirmed the stratigraphic position of the Nahuange phase—later than the incised and modeled Malamboid styles, earlier than Classic Tairona— and placed it between approximately A.D. 300 and 800- 1000. This is in line with the C-14 dates for the earliest “proto-Tairona” goldwork." [3] [1]: (Langebaek 2005, 7-11) [2]: (Langebaek 2005, 7) [3]: (Bray 2003, 322) |
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"In the 1980s, Augusto Oyuela excavated various sites along the coast (principally at Cinto and Gaira) and proposed the following chronology: a period called Early Cinto, divided in two phases. The first was named phase I and included the 2nd through the 6th Centuries A.D.; the second phase, Phase II, occurred between the 6th and 8th Centuries A.D. The latter phase corresponded to the Buritaca phase that Wynn defined, while the former was the same as Bischof’s Neguanje (Oyuela 1985:94, 135). In other publications, the same author talked about three periods for the coast adjacent to Santa Marta’s Sierra Nevada: the Early or Integrationist Period, the Middle or Classic Period, and the Late or Conquest Period (Oyuela 1986: 33). The first one lasts from the 2nd through the 9th Centuries A.D. There was evidence for this period - equivalent to Neguanje and the Buritaca phase, the same as Cinto’s Phases I and II - in the Gaira lowlands and the inlets of Cinto and Neguanje, as well as the lower parts of the Buritaca river (Figure 1). A date of 430 +/-60 A.D. was reported for the Neguanje ceramics that corresponded to the so-called Integrationist Period in Cinto (Oyuela 1986: 26-7)."
[1]
"Based on his own excavations, Wynn defined the Buritaca phase (equivalent Neguanje, in its latter part), a late occupation called Tairona and an intermediate phase between the two." [2] Depending on the author, the Buritaca phase can also be seen as a continuity of the previous Nehuange phase:"In 1969 Henning Bischof described a collection of sherds from a pre-Tairona construction fill at Pueblito and linked them with the contents of an exceptional tomb excavated by J. Alden Mason at Nahuange (Bischof 1969a; 1969b). He dated this Nahuange (or Neguanje) phase to approximately A.D. 500-700 on the basis of ceramic cross-ties with Mina de Oro to the west and with the Red-on-Buff wares of the Ranchería to the east. He also recognized that many elements of the Nahuange assemblage were carried over into Classic Tairona. There is now general agreement that Nahuange defines an “early Tairona” or “proto- Tairona” phase. Subsequent excavations by Jack Wynn (n.d.) at Buritaca, Langebaek (1987a) at Papare, and Augusto Oyuela Caycedo (1986; 1987a) at Cinto and Gaira have confirmed the stratigraphic position of the Nahuange phase—later than the incised and modeled Malamboid styles, earlier than Classic Tairona— and placed it between approximately A.D. 300 and 800- 1000. This is in line with the C-14 dates for the earliest “proto-Tairona” goldwork." [3] [1]: (Langebaek 2005, 7-11) [2]: (Langebaek 2005, 7) [3]: (Bray 2003, 322) |
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"Tatar : (Chin. Ta-ta172) a confederation of 30 clans, the Otuz Tatars or perhaps 9 tribes, the Toquz Tatar. Later, a grouping within the Cinggisid confederation, their ethnic affiliation is, in all likelihood, Mongolic. They have recently been identified with the Shih-wei. Probably located East and Southeast of Lake Baikal."
[1]
[1]: (Golden 1992, 145) |
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"Tatar : (Chin. Ta-ta172) a confederation of 30 clans, the Otuz Tatars or perhaps 9 tribes, the Toquz Tatar. Later, a grouping within the Cinggisid confederation, their ethnic affiliation is, in all likelihood, Mongolic. They have recently been identified with the Shih-wei. Probably located East and Southeast of Lake Baikal."
[1]
[1]: (Golden 1992, 145) |
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Borgigins, Tatars, Kereids, Naimans, ...
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Borgigins, Tatars, Kereids, Naimans, ...
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Borgigins, Tatars, Kereids, Naimans, ...
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’Orokaiva’ as an ethnic umbrella term was introduced in the colonial period: ’In the central part of the Northern District of Papua there is a concentration of approximately 26,000 people who are known collectively as the Orokaiva. The term Orokaiva came into use some years after European contact, and before that time the Orokaiva did not recognize themselves as a single group, nor did they all interact for any common purpose. Although they do not claim common ancestry, the various sub-groups possess a relatively homogeneous cultural heritage. The Orokaiva speak several dialects which are mutually intelligible and belong to a common language. [The term Orokaiva has no precise connotation but is here used in its widest sense to include such culturally related groups as the Notu, Binandere, Aiga and Sangara. The word is often used in a more restricted sense to refer to those people (predominantly speakers of the Kombu-Sangara dialects) who are served by the Higaturu Local Government Council.]’
[1]
The terms Aiga, Binandele, Hunjara, Mambare, and Wasida refer to regional sub-groups or tribes: ‘"Orokaiva” is a general term denoting people speaking Binandele and related dialects who occupy a large part oft he Northern Division of Papua. Orokaiva society was investigates in some detail in the 1920’s by the late DR. F.E. Williams, Government Anthropologist. […] My own observations refer to the Wasida or Jegase Sarahu tribe, whereas some of Dr . Williams’ information was gathered from the Aiga, Bindandele and Tain Daware tribes, which are situated in other parts of the Division but nevertheless reveal a social organization practically identical with that of the Wasida people.’
[2]
[1]: Crocombe, R. G., and G. R. (Geoffrey Robert) Hogbin 1963. “Land, Work, And Productivity At Inonda”, 1 [2]: Reay, M. 1953. “Social Control Amongst the Orokaiva”, 110 |
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’Orokaiva’ as an ethnic umbrella term was introduced in the colonial period: ’In the central part of the Northern District of Papua there is a concentration of approximately 26,000 people who are known collectively as the Orokaiva. The term Orokaiva came into use some years after European contact, and before that time the Orokaiva did not recognize themselves as a single group, nor did they all interact for any common purpose. Although they do not claim common ancestry, the various sub-groups possess a relatively homogeneous cultural heritage. The Orokaiva speak several dialects which are mutually intelligible and belong to a common language. [The term Orokaiva has no precise connotation but is here used in its widest sense to include such culturally related groups as the Notu, Binandere, Aiga and Sangara. The word is often used in a more restricted sense to refer to those people (predominantly speakers of the Kombu-Sangara dialects) who are served by the Higaturu Local Government Council.]’
[1]
The terms Aiga, Binandele, Hunjara, Mambare, and Wasida refer to regional sub-groups or tribes: ‘"Orokaiva” is a general term denoting people speaking Binandele and related dialects who occupy a large part oft he Northern Division of Papua. Orokaiva society was investigates in some detail in the 1920’s by the late DR. F.E. Williams, Government Anthropologist. […] My own observations refer to the Wasida or Jegase Sarahu tribe, whereas some of Dr . Williams’ information was gathered from the Aiga, Bindandele and Tain Daware tribes, which are situated in other parts of the Division but nevertheless reveal a social organization practically identical with that of the Wasida people.’
[2]
[1]: Crocombe, R. G., and G. R. (Geoffrey Robert) Hogbin 1963. “Land, Work, And Productivity At Inonda”, 1 [2]: Reay, M. 1953. “Social Control Amongst the Orokaiva”, 110 |
||||||
|
’Orokaiva’ as an ethnic umbrella term was introduced in the colonial period: ’In the central part of the Northern District of Papua there is a concentration of approximately 26,000 people who are known collectively as the Orokaiva. The term Orokaiva came into use some years after European contact, and before that time the Orokaiva did not recognize themselves as a single group, nor did they all interact for any common purpose. Although they do not claim common ancestry, the various sub-groups possess a relatively homogeneous cultural heritage. The Orokaiva speak several dialects which are mutually intelligible and belong to a common language. [The term Orokaiva has no precise connotation but is here used in its widest sense to include such culturally related groups as the Notu, Binandere, Aiga and Sangara. The word is often used in a more restricted sense to refer to those people (predominantly speakers of the Kombu-Sangara dialects) who are served by the Higaturu Local Government Council.]’
[1]
The terms Aiga, Binandele, Hunjara, Mambare, and Wasida refer to regional sub-groups or tribes: ‘"Orokaiva” is a general term denoting people speaking Binandele and related dialects who occupy a large part oft he Northern Division of Papua. Orokaiva society was investigates in some detail in the 1920’s by the late DR. F.E. Williams, Government Anthropologist. […] My own observations refer to the Wasida or Jegase Sarahu tribe, whereas some of Dr . Williams’ information was gathered from the Aiga, Bindandele and Tain Daware tribes, which are situated in other parts of the Division but nevertheless reveal a social organization practically identical with that of the Wasida people.’
[2]
[1]: Crocombe, R. G., and G. R. (Geoffrey Robert) Hogbin 1963. “Land, Work, And Productivity At Inonda”, 1 [2]: Reay, M. 1953. “Social Control Amongst the Orokaiva”, 110 |
||||||
|
’Orokaiva’ as an ethnic umbrella term was introduced in the colonial period: ’In the central part of the Northern District of Papua there is a concentration of approximately 26,000 people who are known collectively as the Orokaiva. The term Orokaiva came into use some years after European contact, and before that time the Orokaiva did not recognize themselves as a single group, nor did they all interact for any common purpose. Although they do not claim common ancestry, the various sub-groups possess a relatively homogeneous cultural heritage. The Orokaiva speak several dialects which are mutually intelligible and belong to a common language. [The term Orokaiva has no precise connotation but is here used in its widest sense to include such culturally related groups as the Notu, Binandere, Aiga and Sangara. The word is often used in a more restricted sense to refer to those people (predominantly speakers of the Kombu-Sangara dialects) who are served by the Higaturu Local Government Council.]’
[1]
The terms Aiga, Binandele, Hunjara, Mambare, and Wasida refer to regional sub-groups or tribes: ‘"Orokaiva” is a general term denoting people speaking Binandele and related dialects who occupy a large part oft he Northern Division of Papua. Orokaiva society was investigates in some detail in the 1920’s by the late DR. F.E. Williams, Government Anthropologist. […] My own observations refer to the Wasida or Jegase Sarahu tribe, whereas some of Dr . Williams’ information was gathered from the Aiga, Bindandele and Tain Daware tribes, which are situated in other parts of the Division but nevertheless reveal a social organization practically identical with that of the Wasida people.’
[2]
[1]: Crocombe, R. G., and G. R. (Geoffrey Robert) Hogbin 1963. “Land, Work, And Productivity At Inonda”, 1 [2]: Reay, M. 1953. “Social Control Amongst the Orokaiva”, 110 |
||||||
|
’Orokaiva’ as an ethnic umbrella term was introduced in the colonial period: ’In the central part of the Northern District of Papua there is a concentration of approximately 26,000 people who are known collectively as the Orokaiva. The term Orokaiva came into use some years after European contact, and before that time the Orokaiva did not recognize themselves as a single group, nor did they all interact for any common purpose. Although they do not claim common ancestry, the various sub-groups possess a relatively homogeneous cultural heritage. The Orokaiva speak several dialects which are mutually intelligible and belong to a common language. [The term Orokaiva has no precise connotation but is here used in its widest sense to include such culturally related groups as the Notu, Binandere, Aiga and Sangara. The word is often used in a more restricted sense to refer to those people (predominantly speakers of the Kombu-Sangara dialects) who are served by the Higaturu Local Government Council.]’
[1]
The terms Aiga, Binandele, Hunjara, Mambare, and Wasida refer to regional sub-groups or tribes: ‘"Orokaiva” is a general term denoting people speaking Binandele and related dialects who occupy a large part oft he Northern Division of Papua. Orokaiva society was investigates in some detail in the 1920’s by the late DR. F.E. Williams, Government Anthropologist. […] My own observations refer to the Wasida or Jegase Sarahu tribe, whereas some of Dr . Williams’ information was gathered from the Aiga, Bindandele and Tain Daware tribes, which are situated in other parts of the Division but nevertheless reveal a social organization practically identical with that of the Wasida people.’
[2]
[1]: Crocombe, R. G., and G. R. (Geoffrey Robert) Hogbin 1963. “Land, Work, And Productivity At Inonda”, 1 [2]: Reay, M. 1953. “Social Control Amongst the Orokaiva”, 110 |
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|
’Orokaiva’ as an ethnic umbrella term was introduced in the colonial period: ’In the central part of the Northern District of Papua there is a concentration of approximately 26,000 people who are known collectively as the Orokaiva. The term Orokaiva came into use some years after European contact, and before that time the Orokaiva did not recognize themselves as a single group, nor did they all interact for any common purpose. Although they do not claim common ancestry, the various sub-groups possess a relatively homogeneous cultural heritage. The Orokaiva speak several dialects which are mutually intelligible and belong to a common language. [The term Orokaiva has no precise connotation but is here used in its widest sense to include such culturally related groups as the Notu, Binandere, Aiga and Sangara. The word is often used in a more restricted sense to refer to those people (predominantly speakers of the Kombu-Sangara dialects) who are served by the Higaturu Local Government Council.]’
[1]
The terms Aiga, Binandele, Hunjara, Mambare, and Wasida refer to regional sub-groups or tribes: ‘"Orokaiva” is a general term denoting people speaking Binandele and related dialects who occupy a large part oft he Northern Division of Papua. Orokaiva society was investigates in some detail in the 1920’s by the late DR. F.E. Williams, Government Anthropologist. […] My own observations refer to the Wasida or Jegase Sarahu tribe, whereas some of Dr . Williams’ information was gathered from the Aiga, Bindandele and Tain Daware tribes, which are situated in other parts of the Division but nevertheless reveal a social organization practically identical with that of the Wasida people.’
[2]
[1]: Crocombe, R. G., and G. R. (Geoffrey Robert) Hogbin 1963. “Land, Work, And Productivity At Inonda”, 1 [2]: Reay, M. 1953. “Social Control Amongst the Orokaiva”, 110 |
||||||
|
’Orokaiva’ as an ethnic umbrella term was introduced in the colonial period: ’In the central part of the Northern District of Papua there is a concentration of approximately 26,000 people who are known collectively as the Orokaiva. The term Orokaiva came into use some years after European contact, and before that time the Orokaiva did not recognize themselves as a single group, nor did they all interact for any common purpose. Although they do not claim common ancestry, the various sub-groups possess a relatively homogeneous cultural heritage. The Orokaiva speak several dialects which are mutually intelligible and belong to a common language. [The term Orokaiva has no precise connotation but is here used in its widest sense to include such culturally related groups as the Notu, Binandere, Aiga and Sangara. The word is often used in a more restricted sense to refer to those people (predominantly speakers of the Kombu-Sangara dialects) who are served by the Higaturu Local Government Council.]’
[1]
The terms Aiga, Binandele, Hunjara, Mambare, and Wasida refer to regional sub-groups or tribes: ‘"Orokaiva” is a general term denoting people speaking Binandele and related dialects who occupy a large part oft he Northern Division of Papua. Orokaiva society was investigates in some detail in the 1920’s by the late DR. F.E. Williams, Government Anthropologist. […] My own observations refer to the Wasida or Jegase Sarahu tribe, whereas some of Dr . Williams’ information was gathered from the Aiga, Bindandele and Tain Daware tribes, which are situated in other parts of the Division but nevertheless reveal a social organization practically identical with that of the Wasida people.’
[2]
[1]: Crocombe, R. G., and G. R. (Geoffrey Robert) Hogbin 1963. “Land, Work, And Productivity At Inonda”, 1 [2]: Reay, M. 1953. “Social Control Amongst the Orokaiva”, 110 |
||||||
|
’Orokaiva’ as an ethnic umbrella term was introduced in the colonial period: ’In the central part of the Northern District of Papua there is a concentration of approximately 26,000 people who are known collectively as the Orokaiva. The term Orokaiva came into use some years after European contact, and before that time the Orokaiva did not recognize themselves as a single group, nor did they all interact for any common purpose. Although they do not claim common ancestry, the various sub-groups possess a relatively homogeneous cultural heritage. The Orokaiva speak several dialects which are mutually intelligible and belong to a common language. [The term Orokaiva has no precise connotation but is here used in its widest sense to include such culturally related groups as the Notu, Binandere, Aiga and Sangara. The word is often used in a more restricted sense to refer to those people (predominantly speakers of the Kombu-Sangara dialects) who are served by the Higaturu Local Government Council.]’
[1]
The terms Aiga, Binandele, Hunjara, Mambare, and Wasida refer to regional sub-groups or tribes: ‘"Orokaiva” is a general term denoting people speaking Binandele and related dialects who occupy a large part oft he Northern Division of Papua. Orokaiva society was investigates in some detail in the 1920’s by the late DR. F.E. Williams, Government Anthropologist. […] My own observations refer to the Wasida or Jegase Sarahu tribe, whereas some of Dr . Williams’ information was gathered from the Aiga, Bindandele and Tain Daware tribes, which are situated in other parts of the Division but nevertheless reveal a social organization practically identical with that of the Wasida people.’
[2]
[1]: Crocombe, R. G., and G. R. (Geoffrey Robert) Hogbin 1963. “Land, Work, And Productivity At Inonda”, 1 [2]: Reay, M. 1953. “Social Control Amongst the Orokaiva”, 110 |
||||||
|
’Orokaiva’ as an ethnic umbrella term was introduced in the colonial period: ’In the central part of the Northern District of Papua there is a concentration of approximately 26,000 people who are known collectively as the Orokaiva. The term Orokaiva came into use some years after European contact, and before that time the Orokaiva did not recognize themselves as a single group, nor did they all interact for any common purpose. Although they do not claim common ancestry, the various sub-groups possess a relatively homogeneous cultural heritage. The Orokaiva speak several dialects which are mutually intelligible and belong to a common language. [The term Orokaiva has no precise connotation but is here used in its widest sense to include such culturally related groups as the Notu, Binandere, Aiga and Sangara. The word is often used in a more restricted sense to refer to those people (predominantly speakers of the Kombu-Sangara dialects) who are served by the Higaturu Local Government Council.]’
[1]
The terms Aiga, Binandele, Hunjara, Mambare, and Wasida refer to regional sub-groups or tribes: ‘"Orokaiva” is a general term denoting people speaking Binandele and related dialects who occupy a large part oft he Northern Division of Papua. Orokaiva society was investigates in some detail in the 1920’s by the late DR. F.E. Williams, Government Anthropologist. […] My own observations refer to the Wasida or Jegase Sarahu tribe, whereas some of Dr . Williams’ information was gathered from the Aiga, Bindandele and Tain Daware tribes, which are situated in other parts of the Division but nevertheless reveal a social organization practically identical with that of the Wasida people.’
[2]
[1]: Crocombe, R. G., and G. R. (Geoffrey Robert) Hogbin 1963. “Land, Work, And Productivity At Inonda”, 1 [2]: Reay, M. 1953. “Social Control Amongst the Orokaiva”, 110 |
||||||
|
’Orokaiva’ as an ethnic umbrella term was introduced in the colonial period: ’In the central part of the Northern District of Papua there is a concentration of approximately 26,000 people who are known collectively as the Orokaiva. The term Orokaiva came into use some years after European contact, and before that time the Orokaiva did not recognize themselves as a single group, nor did they all interact for any common purpose. Although they do not claim common ancestry, the various sub-groups possess a relatively homogeneous cultural heritage. The Orokaiva speak several dialects which are mutually intelligible and belong to a common language. [The term Orokaiva has no precise connotation but is here used in its widest sense to include such culturally related groups as the Notu, Binandere, Aiga and Sangara. The word is often used in a more restricted sense to refer to those people (predominantly speakers of the Kombu-Sangara dialects) who are served by the Higaturu Local Government Council.]’
[1]
The terms Aiga, Binandele, Hunjara, Mambare, and Wasida refer to regional sub-groups or tribes: ‘"Orokaiva” is a general term denoting people speaking Binandele and related dialects who occupy a large part oft he Northern Division of Papua. Orokaiva society was investigates in some detail in the 1920’s by the late DR. F.E. Williams, Government Anthropologist. […] My own observations refer to the Wasida or Jegase Sarahu tribe, whereas some of Dr . Williams’ information was gathered from the Aiga, Bindandele and Tain Daware tribes, which are situated in other parts of the Division but nevertheless reveal a social organization practically identical with that of the Wasida people.’
[2]
[1]: Crocombe, R. G., and G. R. (Geoffrey Robert) Hogbin 1963. “Land, Work, And Productivity At Inonda”, 1 [2]: Reay, M. 1953. “Social Control Amongst the Orokaiva”, 110 |
||||||
|
’Orokaiva’ as an ethnic umbrella term was introduced in the colonial period: ’In the central part of the Northern District of Papua there is a concentration of approximately 26,000 people who are known collectively as the Orokaiva. The term Orokaiva came into use some years after European contact, and before that time the Orokaiva did not recognize themselves as a single group, nor did they all interact for any common purpose. Although they do not claim common ancestry, the various sub-groups possess a relatively homogeneous cultural heritage. The Orokaiva speak several dialects which are mutually intelligible and belong to a common language. [The term Orokaiva has no precise connotation but is here used in its widest sense to include such culturally related groups as the Notu, Binandere, Aiga and Sangara. The word is often used in a more restricted sense to refer to those people (predominantly speakers of the Kombu-Sangara dialects) who are served by the Higaturu Local Government Council.]’
[1]
The terms Aiga, Binandele, Hunjara, Mambare, and Wasida refer to regional sub-groups or tribes: ‘"Orokaiva” is a general term denoting people speaking Binandele and related dialects who occupy a large part oft he Northern Division of Papua. Orokaiva society was investigates in some detail in the 1920’s by the late DR. F.E. Williams, Government Anthropologist. […] My own observations refer to the Wasida or Jegase Sarahu tribe, whereas some of Dr . Williams’ information was gathered from the Aiga, Bindandele and Tain Daware tribes, which are situated in other parts of the Division but nevertheless reveal a social organization practically identical with that of the Wasida people.’
[2]
[1]: Crocombe, R. G., and G. R. (Geoffrey Robert) Hogbin 1963. “Land, Work, And Productivity At Inonda”, 1 [2]: Reay, M. 1953. “Social Control Amongst the Orokaiva”, 110 |
||||||
|
’Orokaiva’ as an ethnic umbrella term was introduced in the colonial period: ’In the central part of the Northern District of Papua there is a concentration of approximately 26,000 people who are known collectively as the Orokaiva. The term Orokaiva came into use some years after European contact, and before that time the Orokaiva did not recognize themselves as a single group, nor did they all interact for any common purpose. Although they do not claim common ancestry, the various sub-groups possess a relatively homogeneous cultural heritage. The Orokaiva speak several dialects which are mutually intelligible and belong to a common language. [The term Orokaiva has no precise connotation but is here used in its widest sense to include such culturally related groups as the Notu, Binandere, Aiga and Sangara. The word is often used in a more restricted sense to refer to those people (predominantly speakers of the Kombu-Sangara dialects) who are served by the Higaturu Local Government Council.]’
[1]
The terms Aiga, Binandele, Hunjara, Mambare, and Wasida refer to regional sub-groups or tribes: ‘"Orokaiva” is a general term denoting people speaking Binandele and related dialects who occupy a large part oft he Northern Division of Papua. Orokaiva society was investigates in some detail in the 1920’s by the late DR. F.E. Williams, Government Anthropologist. […] My own observations refer to the Wasida or Jegase Sarahu tribe, whereas some of Dr . Williams’ information was gathered from the Aiga, Bindandele and Tain Daware tribes, which are situated in other parts of the Division but nevertheless reveal a social organization practically identical with that of the Wasida people.’
[2]
[1]: Crocombe, R. G., and G. R. (Geoffrey Robert) Hogbin 1963. “Land, Work, And Productivity At Inonda”, 1 [2]: Reay, M. 1953. “Social Control Amongst the Orokaiva”, 110 |
||||||
|
’Orokaiva’ as an ethnic umbrella term was introduced in the colonial period: ’In the central part of the Northern District of Papua there is a concentration of approximately 26,000 people who are known collectively as the Orokaiva. The term Orokaiva came into use some years after European contact, and before that time the Orokaiva did not recognize themselves as a single group, nor did they all interact for any common purpose. Although they do not claim common ancestry, the various sub-groups possess a relatively homogeneous cultural heritage. The Orokaiva speak several dialects which are mutually intelligible and belong to a common language. [The term Orokaiva has no precise connotation but is here used in its widest sense to include such culturally related groups as the Notu, Binandere, Aiga and Sangara. The word is often used in a more restricted sense to refer to those people (predominantly speakers of the Kombu-Sangara dialects) who are served by the Higaturu Local Government Council.]’
[1]
The terms Aiga, Binandele, Hunjara, Mambare, and Wasida refer to regional sub-groups or tribes: ‘"Orokaiva” is a general term denoting people speaking Binandele and related dialects who occupy a large part oft he Northern Division of Papua. Orokaiva society was investigates in some detail in the 1920’s by the late DR. F.E. Williams, Government Anthropologist. […] My own observations refer to the Wasida or Jegase Sarahu tribe, whereas some of Dr . Williams’ information was gathered from the Aiga, Bindandele and Tain Daware tribes, which are situated in other parts of the Division but nevertheless reveal a social organization practically identical with that of the Wasida people.’
[2]
[1]: Crocombe, R. G., and G. R. (Geoffrey Robert) Hogbin 1963. “Land, Work, And Productivity At Inonda”, 1 [2]: Reay, M. 1953. “Social Control Amongst the Orokaiva”, 110 |
||||||
|
’Orokaiva’ as an ethnic umbrella term was introduced in the colonial period: ’In the central part of the Northern District of Papua there is a concentration of approximately 26,000 people who are known collectively as the Orokaiva. The term Orokaiva came into use some years after European contact, and before that time the Orokaiva did not recognize themselves as a single group, nor did they all interact for any common purpose. Although they do not claim common ancestry, the various sub-groups possess a relatively homogeneous cultural heritage. The Orokaiva speak several dialects which are mutually intelligible and belong to a common language. [The term Orokaiva has no precise connotation but is here used in its widest sense to include such culturally related groups as the Notu, Binandere, Aiga and Sangara. The word is often used in a more restricted sense to refer to those people (predominantly speakers of the Kombu-Sangara dialects) who are served by the Higaturu Local Government Council.]’
[1]
The terms Aiga, Binandele, Hunjara, Mambare, and Wasida refer to regional sub-groups or tribes: ‘"Orokaiva” is a general term denoting people speaking Binandele and related dialects who occupy a large part oft he Northern Division of Papua. Orokaiva society was investigates in some detail in the 1920’s by the late DR. F.E. Williams, Government Anthropologist. […] My own observations refer to the Wasida or Jegase Sarahu tribe, whereas some of Dr . Williams’ information was gathered from the Aiga, Bindandele and Tain Daware tribes, which are situated in other parts of the Division but nevertheless reveal a social organization practically identical with that of the Wasida people.’
[2]
[1]: Crocombe, R. G., and G. R. (Geoffrey Robert) Hogbin 1963. “Land, Work, And Productivity At Inonda”, 1 [2]: Reay, M. 1953. “Social Control Amongst the Orokaiva”, 110 |
||||||
|
’Orokaiva’ as an ethnic umbrella term was introduced in the colonial period: ’In the central part of the Northern District of Papua there is a concentration of approximately 26,000 people who are known collectively as the Orokaiva. The term Orokaiva came into use some years after European contact, and before that time the Orokaiva did not recognize themselves as a single group, nor did they all interact for any common purpose. Although they do not claim common ancestry, the various sub-groups possess a relatively homogeneous cultural heritage. The Orokaiva speak several dialects which are mutually intelligible and belong to a common language. [The term Orokaiva has no precise connotation but is here used in its widest sense to include such culturally related groups as the Notu, Binandere, Aiga and Sangara. The word is often used in a more restricted sense to refer to those people (predominantly speakers of the Kombu-Sangara dialects) who are served by the Higaturu Local Government Council.]’
[1]
The terms Aiga, Binandele, Hunjara, Mambare, and Wasida refer to regional sub-groups or tribes: ‘"Orokaiva” is a general term denoting people speaking Binandele and related dialects who occupy a large part oft he Northern Division of Papua. Orokaiva society was investigates in some detail in the 1920’s by the late DR. F.E. Williams, Government Anthropologist. […] My own observations refer to the Wasida or Jegase Sarahu tribe, whereas some of Dr . Williams’ information was gathered from the Aiga, Bindandele and Tain Daware tribes, which are situated in other parts of the Division but nevertheless reveal a social organization practically identical with that of the Wasida people.’
[2]
[1]: Crocombe, R. G., and G. R. (Geoffrey Robert) Hogbin 1963. “Land, Work, And Productivity At Inonda”, 1 [2]: Reay, M. 1953. “Social Control Amongst the Orokaiva”, 110 |
||||||
|
’Orokaiva’ as an ethnic umbrella term was introduced in the colonial period: ’In the central part of the Northern District of Papua there is a concentration of approximately 26,000 people who are known collectively as the Orokaiva. The term Orokaiva came into use some years after European contact, and before that time the Orokaiva did not recognize themselves as a single group, nor did they all interact for any common purpose. Although they do not claim common ancestry, the various sub-groups possess a relatively homogeneous cultural heritage. The Orokaiva speak several dialects which are mutually intelligible and belong to a common language. [The term Orokaiva has no precise connotation but is here used in its widest sense to include such culturally related groups as the Notu, Binandere, Aiga and Sangara. The word is often used in a more restricted sense to refer to those people (predominantly speakers of the Kombu-Sangara dialects) who are served by the Higaturu Local Government Council.]’
[1]
The terms Aiga, Binandele, Hunjara, Mambare, and Wasida refer to regional sub-groups or tribes: ‘"Orokaiva” is a general term denoting people speaking Binandele and related dialects who occupy a large part oft he Northern Division of Papua. Orokaiva society was investigates in some detail in the 1920’s by the late DR. F.E. Williams, Government Anthropologist. […] My own observations refer to the Wasida or Jegase Sarahu tribe, whereas some of Dr . Williams’ information was gathered from the Aiga, Bindandele and Tain Daware tribes, which are situated in other parts of the Division but nevertheless reveal a social organization practically identical with that of the Wasida people.’
[2]
[1]: Crocombe, R. G., and G. R. (Geoffrey Robert) Hogbin 1963. “Land, Work, And Productivity At Inonda”, 1 [2]: Reay, M. 1953. “Social Control Amongst the Orokaiva”, 110 |
||||||
|
Bronze ancien, moyen and tardif correspond to the French periodization of the Early, Middle and Late Bronze Age.
[1]
Western European Earlier Bronze Age.
[2]
"The west coast of France falls within the extensive cultural province referred to as ’Channel-North Sea’, which also incorporates the south of England and Flanders."
[3]
[1]: (McIntosh 2006, 354) [2]: (Peregrine 2001, 412) [3]: (Mordant 2013, 573) |
||||||
|
Bronze ancien, moyen and tardif correspond to the French periodization of the Early, Middle and Late Bronze Age.
[1]
Western European Earlier Bronze Age.
[2]
"The west coast of France falls within the extensive cultural province referred to as ’Channel-North Sea’, which also incorporates the south of England and Flanders."
[3]
[1]: (McIntosh 2006, 354) [2]: (Peregrine 2001, 412) [3]: (Mordant 2013, 573) |
||||||
|
Bronze ancien, moyen and tardif correspond to the French periodization of the Early, Middle and Late Bronze Age.
[1]
Western European Earlier Bronze Age.
[2]
"The west coast of France falls within the extensive cultural province referred to as ’Channel-North Sea’, which also incorporates the south of England and Flanders."
[3]
[1]: (McIntosh 2006, 354) [2]: (Peregrine 2001, 412) [3]: (Mordant 2013, 573) |
||||||
|
Bronze ancien, moyen and tardif correspond to the French periodization of the Early, Middle and Late Bronze Age.
[1]
Western European Earlier Bronze Age.
[2]
"The west coast of France falls within the extensive cultural province referred to as ’Channel-North Sea’, which also incorporates the south of England and Flanders."
[3]
[1]: (McIntosh 2006, 354) [2]: (Peregrine 2001, 412) [3]: (Mordant 2013, 573) |
||||||
|
Bronze ancien, moyen and tardif correspond to the French periodization of the Early, Middle and Late Bronze Age.
[1]
Western European Earlier Bronze Age.
[2]
"The west coast of France falls within the extensive cultural province referred to as ’Channel-North Sea’, which also incorporates the south of England and Flanders."
[3]
[1]: (McIntosh 2006, 354) [2]: (Peregrine 2001, 412) [3]: (Mordant 2013, 573) |
||||||
|
"In European archaeology today the term "early Celts" refers to late Hallstatt culture, part of early La Tene culture, Hallstatt D and La Tene A of Paul Reinecke’s nomenclature, or the time of the sixth and fifth centuries BC."
[1]
Senones in Champagne: "From the beginning of the fourth century, numerous Celtic groups, organized under the authority of aristocratic chiefs, were established in northern Italy. The first, the Senones, probably came from Champagne." [2] [1]: (Fischer 1995, 34) [2]: (Brun 1995, 16) |
||||||
|
"In European archaeology today the term "early Celts" refers to late Hallstatt culture, part of early La Tene culture, Hallstatt D and La Tene A of Paul Reinecke’s nomenclature, or the time of the sixth and fifth centuries BC."
[1]
Senones in Champagne: "From the beginning of the fourth century, numerous Celtic groups, organized under the authority of aristocratic chiefs, were established in northern Italy. The first, the Senones, probably came from Champagne." [2] [1]: (Fischer 1995, 34) [2]: (Brun 1995, 16) |
||||||
|
"In European archaeology today the term "early Celts" refers to late Hallstatt culture, part of early La Tene culture, Hallstatt D and La Tene A of Paul Reinecke’s nomenclature, or the time of the sixth and fifth centuries BC."
[1]
Senones in Champagne: "From the beginning of the fourth century, numerous Celtic groups, organized under the authority of aristocratic chiefs, were established in northern Italy. The first, the Senones, probably came from Champagne." [2] [1]: (Fischer 1995, 34) [2]: (Brun 1995, 16) |
||||||
|
"In European archaeology today the term "early Celts" refers to late Hallstatt culture, part of early La Tene culture, Hallstatt D and La Tene A of Paul Reinecke’s nomenclature, or the time of the sixth and fifth centuries BC."
[1]
Senones in Champagne: "From the beginning of the fourth century, numerous Celtic groups, organized under the authority of aristocratic chiefs, were established in northern Italy. The first, the Senones, probably came from Champagne." [2] [1]: (Fischer 1995, 34) [2]: (Brun 1995, 16) |
||||||
|
La Tene culture is named after an archaeological site at Lake Neuchatel in Switzerland. Hallstatt - La Tene was a major cultural transition in Gaul 5th Century BCE. Overlaps in time depending on region.
[1]
"The term ’Celts’ - Keltoi in Greek and Celtae in Latin - was first used by the Greek geographer Hecataeus of Miletus to describe the barbarian tribes living near the Greek colony of Massalia, the modern French city of Marseille ..." [2] The origin of the term Keltoi may be from the Celtic peoples themselves. [2] Galli "was used by the Romans from the beginning of the 4th century BC to describe the Celts who invaded Italy, and later those who lived beyond the Alps in present day France." [3] [1]: (Collis 2003, 172, 217-218) [2]: (Allen 2007, 6) [3]: (Allen 2007, 8) |
||||||
|
La Tene culture is named after an archaeological site at Lake Neuchatel in Switzerland. Hallstatt - La Tene was a major cultural transition in Gaul 5th Century BCE. Overlaps in time depending on region.
[1]
"The term ’Celts’ - Keltoi in Greek and Celtae in Latin - was first used by the Greek geographer Hecataeus of Miletus to describe the barbarian tribes living near the Greek colony of Massalia, the modern French city of Marseille ..." [2] The origin of the term Keltoi may be from the Celtic peoples themselves. [2] Galli "was used by the Romans from the beginning of the 4th century BC to describe the Celts who invaded Italy, and later those who lived beyond the Alps in present day France." [3] [1]: (Collis 2003, 172, 217-218) [2]: (Allen 2007, 6) [3]: (Allen 2007, 8) |
||||||
|
La Tene culture is named after an archaeological site at Lake Neuchatel in Switzerland. Hallstatt - La Tene was a major cultural transition in Gaul 5th Century BCE. Overlaps in time depending on region.
[1]
"The term ’Celts’ - Keltoi in Greek and Celtae in Latin - was first used by the Greek geographer Hecataeus of Miletus to describe the barbarian tribes living near the Greek colony of Massalia, the modern French city of Marseille ..." [2] The origin of the term Keltoi may be from the Celtic peoples themselves. [2] Galli "was used by the Romans from the beginning of the 4th century BC to describe the Celts who invaded Italy, and later those who lived beyond the Alps in present day France." [3] [1]: (Collis 2003, 172, 217-218) [2]: (Allen 2007, 6) [3]: (Allen 2007, 8) |
||||||
|
La Tene culture is named after an archaeological site at Lake Neuchatel in Switzerland. Hallstatt - La Tene was a major cultural transition in Gaul 5th Century BCE. Overlaps in time depending on region.
[1]
"The term ’Celts’ - Keltoi in Greek and Celtae in Latin - was first used by the Greek geographer Hecataeus of Miletus to describe the barbarian tribes living near the Greek colony of Massalia, the modern French city of Marseille ..." [2] The origin of the term Keltoi may be from the Celtic peoples themselves. [2] Galli "was used by the Romans from the beginning of the 4th century BC to describe the Celts who invaded Italy, and later those who lived beyond the Alps in present day France." [3] [1]: (Collis 2003, 172, 217-218) [2]: (Allen 2007, 6) [3]: (Allen 2007, 8) |
||||||
|
La Tene culture is named after an archaeological site at Lake Neuchatel in Switzerland. Hallstatt - La Tene was a major cultural transition in Gaul 5th Century BCE. Overlaps in time depending on region.
[1]
"The term ’Celts’ - Keltoi in Greek and Celtae in Latin - was first used by the Greek geographer Hecataeus of Miletus to describe the barbarian tribes living near the Greek colony of Massalia, the modern French city of Marseille ..." [2] The origin of the term Keltoi may be from the Celtic peoples themselves. [2] Galli "was used by the Romans from the beginning of the 4th century BC to describe the Celts who invaded Italy, and later those who lived beyond the Alps in present day France." [3] [1]: (Collis 2003, 172, 217-218) [2]: (Allen 2007, 6) [3]: (Allen 2007, 8) |
||||||
|
La Tene culture is named after an archaeological site at Lake Neuchatel in Switzerland. Hallstatt - La Tene was a major cultural transition in Gaul 5th Century BCE. Overlaps in time depending on region.
[1]
"The term ’Celts’ - Keltoi in Greek and Celtae in Latin - was first used by the Greek geographer Hecataeus of Miletus to describe the barbarian tribes living near the Greek colony of Massalia, the modern French city of Marseille ..." [2] The origin of the term Keltoi may be from the Celtic peoples themselves. [2] Galli "was used by the Romans from the beginning of the 4th century BC to describe the Celts who invaded Italy, and later those who lived beyond the Alps in present day France." [3] [1]: (Collis 2003, 172, 217-218) [2]: (Allen 2007, 6) [3]: (Allen 2007, 8) |
||||||
|
La Tene culture is named after an archaeological site at Lake Neuchatel in Switzerland. Hallstatt - La Tene was a major cultural transition in Gaul 5th Century BCE. Overlaps in time depending on region.
[1]
"The term ’Celts’ - Keltoi in Greek and Celtae in Latin - was first used by the Greek geographer Hecataeus of Miletus to describe the barbarian tribes living near the Greek colony of Massalia, the modern French city of Marseille ..." [2] The origin of the term Keltoi may be from the Celtic peoples themselves. [2] Galli "was used by the Romans from the beginning of the 4th century BC to describe the Celts who invaded Italy, and later those who lived beyond the Alps in present day France." [3] [1]: (Collis 2003, 172, 217-218) [2]: (Allen 2007, 6) [3]: (Allen 2007, 8) |
||||||
|
La Tene culture is named after an archaeological site at Lake Neuchatel in Switzerland. Hallstatt - La Tene was a major cultural transition in Gaul 5th Century BCE. Overlaps in time depending on region.
[1]
"The term ’Celts’ - Keltoi in Greek and Celtae in Latin - was first used by the Greek geographer Hecataeus of Miletus to describe the barbarian tribes living near the Greek colony of Massalia, the modern French city of Marseille ..." [2] The origin of the term Keltoi may be from the Celtic peoples themselves. [2] Galli "was used by the Romans from the beginning of the 4th century BC to describe the Celts who invaded Italy, and later those who lived beyond the Alps in present day France." [3] [1]: (Collis 2003, 172, 217-218) [2]: (Allen 2007, 6) [3]: (Allen 2007, 8) |
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La Tene culture is named after an archaeological site at Lake Neuchatel in Switzerland. Hallstatt - La Tene was a major cultural transition in Gaul 5th Century BCE. Overlaps in time depending on region.
[1]
"The term ’Celts’ - Keltoi in Greek and Celtae in Latin - was first used by the Greek geographer Hecataeus of Miletus to describe the barbarian tribes living near the Greek colony of Massalia, the modern French city of Marseille ..." [2] The origin of the term Keltoi may be from the Celtic peoples themselves. [2] Galli "was used by the Romans from the beginning of the 4th century BC to describe the Celts who invaded Italy, and later those who lived beyond the Alps in present day France." [3] [1]: (Collis 2003, 172, 217-218) [2]: (Allen 2007, 6) [3]: (Allen 2007, 8) |
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La Tene culture is named after an archaeological site at Lake Neuchatel in Switzerland. Hallstatt - La Tene was a major cultural transition in Gaul 5th Century BCE. Overlaps in time depending on region.
[1]
"The term ’Celts’ - Keltoi in Greek and Celtae in Latin - was first used by the Greek geographer Hecataeus of Miletus to describe the barbarian tribes living near the Greek colony of Massalia, the modern French city of Marseille ..." [2] The origin of the term Keltoi may be from the Celtic peoples themselves. [2] Galli "was used by the Romans from the beginning of the 4th century BC to describe the Celts who invaded Italy, and later those who lived beyond the Alps in present day France." [3] [1]: (Collis 2003, 172, 217-218) [2]: (Allen 2007, 6) [3]: (Allen 2007, 8) |
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La Tene culture is named after an archaeological site at Lake Neuchatel in Switzerland. Hallstatt - La Tene was a major cultural transition in Gaul 5th Century BCE. Overlaps in time depending on region.
[1]
"The term ’Celts’ - Keltoi in Greek and Celtae in Latin - was first used by the Greek geographer Hecataeus of Miletus to describe the barbarian tribes living near the Greek colony of Massalia, the modern French city of Marseille ..." [2] The origin of the term Keltoi may be from the Celtic peoples themselves. [2] Galli "was used by the Romans from the beginning of the 4th century BC to describe the Celts who invaded Italy, and later those who lived beyond the Alps in present day France." [3] [1]: (Collis 2003, 172, 217-218) [2]: (Allen 2007, 6) [3]: (Allen 2007, 8) |
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"Durant cette première phase, le site s’inscrit dans le contexte de la ceramique modelee peinte caracteristique de la culture de Burguluk (oasis de Tashkent), qui fait elle-même partie de la civilisation qui, du Turkmenistan au Xinjiang, s’etend dans la periode de transition entre l’age du bronze et l’age du fer, du dernier tiers du IIe millénaire au début du Ier millénaire av. n. e. (epoque dite de Yaz I) (Lhuillier 2010 ; Lhuillier, Isamiddinov, Rapin 2012 ; Lyonnet, ce volume)." (Rapin and Isamiddinov 2013, 124-125); During its first phase, Kok Tepe was part of the Burguluk culture, which corresponds to the Yaz I civilization from Turkmenistan to Xinjiang (last third of the second millennium BCE - beginning of the first millennium BCE)
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"Durant cette première phase, le site s’inscrit dans le contexte de la ceramique modelee peinte caracteristique de la culture de Burguluk (oasis de Tashkent), qui fait elle-même partie de la civilisation qui, du Turkmenistan au Xinjiang, s’etend dans la periode de transition entre l’age du bronze et l’age du fer, du dernier tiers du IIe millénaire au début du Ier millénaire av. n. e. (epoque dite de Yaz I) (Lhuillier 2010 ; Lhuillier, Isamiddinov, Rapin 2012 ; Lyonnet, ce volume)." (Rapin and Isamiddinov 2013, 124-125); During its first phase, Kok Tepe was part of the Burguluk culture, which corresponds to the Yaz I civilization from Turkmenistan to Xinjiang (last third of the second millennium BCE - beginning of the first millennium BCE)
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"German and Russian scholars have speculated on the existence before 500 BC of a ’Great Khwarazm Empire’ extending from the Black Sea eastward to the Tian Shan and south to Herat in Afghanistan."
[1]
JR: There are a few references to Sogdiana throughout this polity sheet, but it’s worth noting that Khwarazm (the region around the delta of the Amu Darya or Oxus river as it enters what was then the Aral Sea) is a separate region from Sogdiana proper, centered on the Zerafshan Valley to the south-east. The idea of a pre-500 BCE ’Great Khwarazm Empire’ with influence over Sogdiana and other regions, mentioned briefly in Frederick Starr’s book, doesn’t appear to be common among scholars of Iron Age Central Asia. Francfort writes that the Middle Iron Age (c. 1000-560 BCE) in Central Asia is one of the most poorly understood when compared to other prehistoric periods. He sees no reason to qualify older historians descriptions of it as a dark age (’âge sombre’). [2] However, what we can see is the architecture that emerged during the period in Khwarazm and elsewhere: ’Dans le nord de l’Afghanistan et en Ouzbékistan surgissent de vastes établissements que leurs occupants munissent de puissants remparts: Merv, Samarkand, Kyzyl Tepé, Bandykhan Tepé, Altyn Dilyar, et d’autres sont de véritables villes fortifiées, souvent de forme circulaire. Il s’agit d’une seconde urbanisation de grande ampleur que touche également la Chorasmie (Kalaly-Gyr)’ [In the north of Afghanistan and in Uzbekistan, vast settlements emerged, which their occupants furnished with powerful ramparts: Merv, Samarkand, Kyzyl Tepe, Bandykhan Tepe, Altyn Dilyar, and others are veritable fortified towns, often with circular plans. This was a second, large-scale urbanization that equally affected Khwarazm (Kalaly-Gyr)]. [2] "On arrival in the fertile lands of Khorezm the steppe tribes entered into interaction with the farming population - representative of the indigenous culture of Suyargan." [3] "According to S. P. Tolstov and M. A. Itina (1960), the Tazabagyab Culture coexisted in Khorezm with the Suyargan Culture. This culture appeared in the first half of the second millennium B.C., developing out of the local Kelteminar Culture (Gulyamov et al. 1966), which was influenced by southern farmers. In the latter half of the second millennium B.C., the Suyargan and Tazabagyab populations were in the process of active assimilation." [4] Tazabagyab culture 15th-11th centuries BCE: "The legitimacy of distinguishing the sites of Khorezm as a particular Tazabagyab culture is borne out by the statistically stable combination of characteristics marking it off from the Timber-grave and Andronovo cultures." [5] Amirabad culture continues on from Tazabagyab: in the first third of the 1st millennium BCE, ’in the lower reaches of the Amu Darya [i.e. Khwarazm], we have the Amirabad culture, which continues to a great extent the traditions of Tazabagyaba. The settlements consisted of large-frame houses of the semi-mud hut type; hand-molded dishes are occasionally decorated with notches. The wide distribution of domesticated horses is significant.’ [6] Discussing finds from Koktepe in Sogdiana (to the east of Khwarazm), Rapin and Isamiddinov refer to ’la civilisation qui, du Turkménistan au Xinjiang, s’étend dans la période de transition entre l’âge du bronze et l’âge du fer, du dernier tiers du IIe millénaire au début du Ier millénaire av. n. è.’ [the civilization that extended from Turkmenistan to Xinjiang in the period of transition between the Bronze and Iron age, from the last third of the 2nd millennium to the beginning of the 1st millennium BCE]. [7] Did this proposed ’civilization’, defined by similarities in material culture across a broad section of Central Asia, include Khwarazm? [1]: (Starr 2013) Starr, S. Frederick. 2013. Lost Enlightenment: Central Asia’s Golden Age from the Arab Conquest to Tamerlane. Princeton University Press. Princeton. [2]: (Francfort 2003, 32) Henri-Paul Francfort. 2003. ’La civilisation de l’Asie Centrale à l’âge du Fer’, in De l’Indus à l’Oxus: Archéologie de l’Asie Centrale, edited by Osmund Bopearachchi, Christian Landes and Christine Sachs, 29-59. Lattes: Imago. [3]: (Kuzima 2007, 238) Kuzmina, Elena Efimovna. 2007. The Origin of the Indo-Iranians. BRILL. [4]: (Kuzima and Mair 2008, 78) Kuzima, E. E. Mair, Victor H. 2008. The Prehistory of the Silk Road. University of Pennsylvania Press. [5]: (Kuzima 2007, 239) Kuzmina, Elena Efimovna. 2007. The Origin of the Indo-Iranians. BRILL. [6]: (Masson 1986) V. M. Masson. 1986. ’Archeology v: Pre-Islamic Central Asia’. Encyclopaedia Iranica, II/3, pp. 308-17; an updated version is available online at http://www.iranicaonline.org/articles/archeology-v (accessed on 21 September 2016). [7]: (Rapin and Isamiddinov 2013, 125) Claude Rapin and Muhammadjon Isamiddinov. 2013. ’Entre sédentaires et nomades: les recherches de la Mission archéologique franco-ouzbèke (MAFOuz) de Sogdiane sur le site de Koktepe’. Cahiers d’Asie centrale 21/22: 113-133. Available online at http://asiecentrale.revues.org/1736. |
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"German and Russian scholars have speculated on the existence before 500 BC of a ’Great Khwarazm Empire’ extending from the Black Sea eastward to the Tian Shan and south to Herat in Afghanistan."
[1]
JR: There are a few references to Sogdiana throughout this polity sheet, but it’s worth noting that Khwarazm (the region around the delta of the Amu Darya or Oxus river as it enters what was then the Aral Sea) is a separate region from Sogdiana proper, centered on the Zerafshan Valley to the south-east. The idea of a pre-500 BCE ’Great Khwarazm Empire’ with influence over Sogdiana and other regions, mentioned briefly in Frederick Starr’s book, doesn’t appear to be common among scholars of Iron Age Central Asia. Francfort writes that the Middle Iron Age (c. 1000-560 BCE) in Central Asia is one of the most poorly understood when compared to other prehistoric periods. He sees no reason to qualify older historians descriptions of it as a dark age (’âge sombre’). [2] However, what we can see is the architecture that emerged during the period in Khwarazm and elsewhere: ’Dans le nord de l’Afghanistan et en Ouzbékistan surgissent de vastes établissements que leurs occupants munissent de puissants remparts: Merv, Samarkand, Kyzyl Tepé, Bandykhan Tepé, Altyn Dilyar, et d’autres sont de véritables villes fortifiées, souvent de forme circulaire. Il s’agit d’une seconde urbanisation de grande ampleur que touche également la Chorasmie (Kalaly-Gyr)’ [In the north of Afghanistan and in Uzbekistan, vast settlements emerged, which their occupants furnished with powerful ramparts: Merv, Samarkand, Kyzyl Tepe, Bandykhan Tepe, Altyn Dilyar, and others are veritable fortified towns, often with circular plans. This was a second, large-scale urbanization that equally affected Khwarazm (Kalaly-Gyr)]. [2] "On arrival in the fertile lands of Khorezm the steppe tribes entered into interaction with the farming population - representative of the indigenous culture of Suyargan." [3] "According to S. P. Tolstov and M. A. Itina (1960), the Tazabagyab Culture coexisted in Khorezm with the Suyargan Culture. This culture appeared in the first half of the second millennium B.C., developing out of the local Kelteminar Culture (Gulyamov et al. 1966), which was influenced by southern farmers. In the latter half of the second millennium B.C., the Suyargan and Tazabagyab populations were in the process of active assimilation." [4] Tazabagyab culture 15th-11th centuries BCE: "The legitimacy of distinguishing the sites of Khorezm as a particular Tazabagyab culture is borne out by the statistically stable combination of characteristics marking it off from the Timber-grave and Andronovo cultures." [5] Amirabad culture continues on from Tazabagyab: in the first third of the 1st millennium BCE, ’in the lower reaches of the Amu Darya [i.e. Khwarazm], we have the Amirabad culture, which continues to a great extent the traditions of Tazabagyaba. The settlements consisted of large-frame houses of the semi-mud hut type; hand-molded dishes are occasionally decorated with notches. The wide distribution of domesticated horses is significant.’ [6] Discussing finds from Koktepe in Sogdiana (to the east of Khwarazm), Rapin and Isamiddinov refer to ’la civilisation qui, du Turkménistan au Xinjiang, s’étend dans la période de transition entre l’âge du bronze et l’âge du fer, du dernier tiers du IIe millénaire au début du Ier millénaire av. n. è.’ [the civilization that extended from Turkmenistan to Xinjiang in the period of transition between the Bronze and Iron age, from the last third of the 2nd millennium to the beginning of the 1st millennium BCE]. [7] Did this proposed ’civilization’, defined by similarities in material culture across a broad section of Central Asia, include Khwarazm? [1]: (Starr 2013) Starr, S. Frederick. 2013. Lost Enlightenment: Central Asia’s Golden Age from the Arab Conquest to Tamerlane. Princeton University Press. Princeton. [2]: (Francfort 2003, 32) Henri-Paul Francfort. 2003. ’La civilisation de l’Asie Centrale à l’âge du Fer’, in De l’Indus à l’Oxus: Archéologie de l’Asie Centrale, edited by Osmund Bopearachchi, Christian Landes and Christine Sachs, 29-59. Lattes: Imago. [3]: (Kuzima 2007, 238) Kuzmina, Elena Efimovna. 2007. The Origin of the Indo-Iranians. BRILL. [4]: (Kuzima and Mair 2008, 78) Kuzima, E. E. Mair, Victor H. 2008. The Prehistory of the Silk Road. University of Pennsylvania Press. [5]: (Kuzima 2007, 239) Kuzmina, Elena Efimovna. 2007. The Origin of the Indo-Iranians. BRILL. [6]: (Masson 1986) V. M. Masson. 1986. ’Archeology v: Pre-Islamic Central Asia’. Encyclopaedia Iranica, II/3, pp. 308-17; an updated version is available online at http://www.iranicaonline.org/articles/archeology-v (accessed on 21 September 2016). [7]: (Rapin and Isamiddinov 2013, 125) Claude Rapin and Muhammadjon Isamiddinov. 2013. ’Entre sédentaires et nomades: les recherches de la Mission archéologique franco-ouzbèke (MAFOuz) de Sogdiane sur le site de Koktepe’. Cahiers d’Asie centrale 21/22: 113-133. Available online at http://asiecentrale.revues.org/1736. |
||||||
|
"German and Russian scholars have speculated on the existence before 500 BC of a ’Great Khwarazm Empire’ extending from the Black Sea eastward to the Tian Shan and south to Herat in Afghanistan."
[1]
JR: There are a few references to Sogdiana throughout this polity sheet, but it’s worth noting that Khwarazm (the region around the delta of the Amu Darya or Oxus river as it enters what was then the Aral Sea) is a separate region from Sogdiana proper, centered on the Zerafshan Valley to the south-east. The idea of a pre-500 BCE ’Great Khwarazm Empire’ with influence over Sogdiana and other regions, mentioned briefly in Frederick Starr’s book, doesn’t appear to be common among scholars of Iron Age Central Asia. Francfort writes that the Middle Iron Age (c. 1000-560 BCE) in Central Asia is one of the most poorly understood when compared to other prehistoric periods. He sees no reason to qualify older historians descriptions of it as a dark age (’âge sombre’). [2] However, what we can see is the architecture that emerged during the period in Khwarazm and elsewhere: ’Dans le nord de l’Afghanistan et en Ouzbékistan surgissent de vastes établissements que leurs occupants munissent de puissants remparts: Merv, Samarkand, Kyzyl Tepé, Bandykhan Tepé, Altyn Dilyar, et d’autres sont de véritables villes fortifiées, souvent de forme circulaire. Il s’agit d’une seconde urbanisation de grande ampleur que touche également la Chorasmie (Kalaly-Gyr)’ [In the north of Afghanistan and in Uzbekistan, vast settlements emerged, which their occupants furnished with powerful ramparts: Merv, Samarkand, Kyzyl Tepe, Bandykhan Tepe, Altyn Dilyar, and others are veritable fortified towns, often with circular plans. This was a second, large-scale urbanization that equally affected Khwarazm (Kalaly-Gyr)]. [2] "On arrival in the fertile lands of Khorezm the steppe tribes entered into interaction with the farming population - representative of the indigenous culture of Suyargan." [3] "According to S. P. Tolstov and M. A. Itina (1960), the Tazabagyab Culture coexisted in Khorezm with the Suyargan Culture. This culture appeared in the first half of the second millennium B.C., developing out of the local Kelteminar Culture (Gulyamov et al. 1966), which was influenced by southern farmers. In the latter half of the second millennium B.C., the Suyargan and Tazabagyab populations were in the process of active assimilation." [4] Tazabagyab culture 15th-11th centuries BCE: "The legitimacy of distinguishing the sites of Khorezm as a particular Tazabagyab culture is borne out by the statistically stable combination of characteristics marking it off from the Timber-grave and Andronovo cultures." [5] Amirabad culture continues on from Tazabagyab: in the first third of the 1st millennium BCE, ’in the lower reaches of the Amu Darya [i.e. Khwarazm], we have the Amirabad culture, which continues to a great extent the traditions of Tazabagyaba. The settlements consisted of large-frame houses of the semi-mud hut type; hand-molded dishes are occasionally decorated with notches. The wide distribution of domesticated horses is significant.’ [6] Discussing finds from Koktepe in Sogdiana (to the east of Khwarazm), Rapin and Isamiddinov refer to ’la civilisation qui, du Turkménistan au Xinjiang, s’étend dans la période de transition entre l’âge du bronze et l’âge du fer, du dernier tiers du IIe millénaire au début du Ier millénaire av. n. è.’ [the civilization that extended from Turkmenistan to Xinjiang in the period of transition between the Bronze and Iron age, from the last third of the 2nd millennium to the beginning of the 1st millennium BCE]. [7] Did this proposed ’civilization’, defined by similarities in material culture across a broad section of Central Asia, include Khwarazm? [1]: (Starr 2013) Starr, S. Frederick. 2013. Lost Enlightenment: Central Asia’s Golden Age from the Arab Conquest to Tamerlane. Princeton University Press. Princeton. [2]: (Francfort 2003, 32) Henri-Paul Francfort. 2003. ’La civilisation de l’Asie Centrale à l’âge du Fer’, in De l’Indus à l’Oxus: Archéologie de l’Asie Centrale, edited by Osmund Bopearachchi, Christian Landes and Christine Sachs, 29-59. Lattes: Imago. [3]: (Kuzima 2007, 238) Kuzmina, Elena Efimovna. 2007. The Origin of the Indo-Iranians. BRILL. [4]: (Kuzima and Mair 2008, 78) Kuzima, E. E. Mair, Victor H. 2008. The Prehistory of the Silk Road. University of Pennsylvania Press. [5]: (Kuzima 2007, 239) Kuzmina, Elena Efimovna. 2007. The Origin of the Indo-Iranians. BRILL. [6]: (Masson 1986) V. M. Masson. 1986. ’Archeology v: Pre-Islamic Central Asia’. Encyclopaedia Iranica, II/3, pp. 308-17; an updated version is available online at http://www.iranicaonline.org/articles/archeology-v (accessed on 21 September 2016). [7]: (Rapin and Isamiddinov 2013, 125) Claude Rapin and Muhammadjon Isamiddinov. 2013. ’Entre sédentaires et nomades: les recherches de la Mission archéologique franco-ouzbèke (MAFOuz) de Sogdiane sur le site de Koktepe’. Cahiers d’Asie centrale 21/22: 113-133. Available online at http://asiecentrale.revues.org/1736. |
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"Jani Muhammad married the Uzbek khan’s sister, and he acceded to the vacated throne in Bukhara as the first ruler of a dynasty called Janid or Ashtarkhanid; the Janids too were Juchids, but not through Shiban but through Tuqay Timur, one of Juchi’s other sons (in fact, his thirteenth son), so that some historians prefer the name “Tuqay-Timurids” to the genealogically less revealing appellations Janids or Ashtarkhanids."
[1]
[1]: (Soucek 2000, 177) |
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"Jani Muhammad married the Uzbek khan’s sister, and he acceded to the vacated throne in Bukhara as the first ruler of a dynasty called Janid or Ashtarkhanid; the Janids too were Juchids, but not through Shiban but through Tuqay Timur, one of Juchi’s other sons (in fact, his thirteenth son), so that some historians prefer the name “Tuqay-Timurids” to the genealogically less revealing appellations Janids or Ashtarkhanids."
[1]
[1]: (Soucek 2000, 177) |
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"Miao or Meo[...] means, depending on which linguistic historian you read, ’barbarians,’ ’bumpkins,’ ’people who sound like cats,’ or ’wild uncultivated grasses.’ In any case, it was an insult. (’Hmong,’ the name they prefer themselves, is usually said to mean ’free men,’ but some scholars say that, like ’Inuit,’ ’Dine,’ and many other tribal names the world over, it simply means ’the people.’)"
[1]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’"
[2]
While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations.
[1]: (Fadiman 1997, 14) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. [2]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
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|
"Miao or Meo[...] means, depending on which linguistic historian you read, ’barbarians,’ ’bumpkins,’ ’people who sound like cats,’ or ’wild uncultivated grasses.’ In any case, it was an insult. (’Hmong,’ the name they prefer themselves, is usually said to mean ’free men,’ but some scholars say that, like ’Inuit,’ ’Dine,’ and many other tribal names the world over, it simply means ’the people.’)"
[1]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’"
[2]
While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations.
[1]: (Fadiman 1997, 14) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. [2]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
||||||
|
"Miao or Meo[...] means, depending on which linguistic historian you read, ’barbarians,’ ’bumpkins,’ ’people who sound like cats,’ or ’wild uncultivated grasses.’ In any case, it was an insult. (’Hmong,’ the name they prefer themselves, is usually said to mean ’free men,’ but some scholars say that, like ’Inuit,’ ’Dine,’ and many other tribal names the world over, it simply means ’the people.’)"
[1]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’"
[2]
While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations.
[1]: (Fadiman 1997, 14) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. [2]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
||||||
|
"Miao or Meo[...] means, depending on which linguistic historian you read, ’barbarians,’ ’bumpkins,’ ’people who sound like cats,’ or ’wild uncultivated grasses.’ In any case, it was an insult. (’Hmong,’ the name they prefer themselves, is usually said to mean ’free men,’ but some scholars say that, like ’Inuit,’ ’Dine,’ and many other tribal names the world over, it simply means ’the people.’)"
[1]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’"
[2]
While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations.
[1]: (Fadiman 1997, 14) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. [2]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
||||||
|
"Miao or Meo[...] means, depending on which linguistic historian you read, ’barbarians,’ ’bumpkins,’ ’people who sound like cats,’ or ’wild uncultivated grasses.’ In any case, it was an insult. (’Hmong,’ the name they prefer themselves, is usually said to mean ’free men,’ but some scholars say that, like ’Inuit,’ ’Dine,’ and many other tribal names the world over, it simply means ’the people.’)"
[1]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’"
[2]
While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations.
[1]: (Fadiman 1997, 14) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. [2]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
||||||
|
"Miao or Meo[...] means, depending on which linguistic historian you read, ’barbarians,’ ’bumpkins,’ ’people who sound like cats,’ or ’wild uncultivated grasses.’ In any case, it was an insult. (’Hmong,’ the name they prefer themselves, is usually said to mean ’free men,’ but some scholars say that, like ’Inuit,’ ’Dine,’ and many other tribal names the world over, it simply means ’the people.’)"
[1]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’"
[2]
While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations.
[1]: (Fadiman 1997, 14) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. [2]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
||||||
|
"Miao or Meo[...] means, depending on which linguistic historian you read, ’barbarians,’ ’bumpkins,’ ’people who sound like cats,’ or ’wild uncultivated grasses.’ In any case, it was an insult. (’Hmong,’ the name they prefer themselves, is usually said to mean ’free men,’ but some scholars say that, like ’Inuit,’ ’Dine,’ and many other tribal names the world over, it simply means ’the people.’)"
[1]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’"
[2]
While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations.
[1]: (Fadiman 1997, 14) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. [2]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
||||||
|
"Miao or Meo[...] means, depending on which linguistic historian you read, ’barbarians,’ ’bumpkins,’ ’people who sound like cats,’ or ’wild uncultivated grasses.’ In any case, it was an insult. (’Hmong,’ the name they prefer themselves, is usually said to mean ’free men,’ but some scholars say that, like ’Inuit,’ ’Dine,’ and many other tribal names the world over, it simply means ’the people.’)"
[1]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’"
[2]
While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations.
[1]: (Fadiman 1997, 14) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. [2]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
||||||
|
"Miao or Meo[...] means, depending on which linguistic historian you read, ’barbarians,’ ’bumpkins,’ ’people who sound like cats,’ or ’wild uncultivated grasses.’ In any case, it was an insult. (’Hmong,’ the name they prefer themselves, is usually said to mean ’free men,’ but some scholars say that, like ’Inuit,’ ’Dine,’ and many other tribal names the world over, it simply means ’the people.’)"
[1]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’"
[2]
While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations.
[1]: (Fadiman 1997, 14) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. [2]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
||||||
|
"Miao or Meo[...] means, depending on which linguistic historian you read, ’barbarians,’ ’bumpkins,’ ’people who sound like cats,’ or ’wild uncultivated grasses.’ In any case, it was an insult. (’Hmong,’ the name they prefer themselves, is usually said to mean ’free men,’ but some scholars say that, like ’Inuit,’ ’Dine,’ and many other tribal names the world over, it simply means ’the people.’)"
[1]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’"
[2]
While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations.
[1]: (Fadiman 1997, 14) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. [2]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
||||||
|
"Miao or Meo[...] means, depending on which linguistic historian you read, ’barbarians,’ ’bumpkins,’ ’people who sound like cats,’ or ’wild uncultivated grasses.’ In any case, it was an insult. (’Hmong,’ the name they prefer themselves, is usually said to mean ’free men,’ but some scholars say that, like ’Inuit,’ ’Dine,’ and many other tribal names the world over, it simply means ’the people.’)"
[1]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’"
[2]
While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations.
[1]: (Fadiman 1997, 14) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. [2]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
||||||
|
"Miao or Meo[...] means, depending on which linguistic historian you read, ’barbarians,’ ’bumpkins,’ ’people who sound like cats,’ or ’wild uncultivated grasses.’ In any case, it was an insult. (’Hmong,’ the name they prefer themselves, is usually said to mean ’free men,’ but some scholars say that, like ’Inuit,’ ’Dine,’ and many other tribal names the world over, it simply means ’the people.’)"
[1]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’"
[2]
While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations.
[1]: (Fadiman 1997, 14) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. [2]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
||||||
|
"Miao or Meo[...] means, depending on which linguistic historian you read, ’barbarians,’ ’bumpkins,’ ’people who sound like cats,’ or ’wild uncultivated grasses.’ In any case, it was an insult. (’Hmong,’ the name they prefer themselves, is usually said to mean ’free men,’ but some scholars say that, like ’Inuit,’ ’Dine,’ and many other tribal names the world over, it simply means ’the people.’)"
[1]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’"
[2]
While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations.
[1]: (Fadiman 1997, 14) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. [2]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
||||||
|
"Miao or Meo[...] means, depending on which linguistic historian you read, ’barbarians,’ ’bumpkins,’ ’people who sound like cats,’ or ’wild uncultivated grasses.’ In any case, it was an insult. (’Hmong,’ the name they prefer themselves, is usually said to mean ’free men,’ but some scholars say that, like ’Inuit,’ ’Dine,’ and many other tribal names the world over, it simply means ’the people.’)"
[1]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’"
[2]
While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations.
[1]: (Fadiman 1997, 14) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. [2]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
||||||
|
The Hmong population was composed of various sub-groups: ’Bai Miao (White), Cowrie Shell Miao, Hei Miao (Black), Hmong, Hua Miao (Flowery), Hung Miao (Red), Magpie Miao, Qing Miao (Blue/Green)’
[1]
The term ’Miao’ is of Chinese origin: ’The various Miao groups are for the most part an unstratified agricultural people found in the uplands of several provinces of China and related to the Hmong of Southeast Asia. They are distinguished by language, dress, historical traditions, and cultural practice from neighboring ethnic groups and the dominant Han Chinese. They are not culturally homogeneous and the differences between local Miao cultures are often as great as between Miao and non-Miao neighbors. The term "Miao" is Chinese, and means "weeds" or "sprouts."’
[1]
’Miao is the official Chinese term for four distinct groups of people who are only distantly related through language or culture: the Hmu people of southeast Guizhou, the Qo Xiong people of west Hunan, the A-Hmao people of Yunnan, and the Hmong people of Guizhou, Sichuan, Guangxi, and Yunnan (see China: People). [...] The Miao are related in language and some other cultural features to the Yao; among these peoples the two groups with the closest degree of relatedness are the Hmong (Miao) and the Iu Mien (Yao).’
[2]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’" [3] While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations. [1]: Diamond, Norma: eHRAF Cultural Summary for the Miao [2]: http://www.britannica.com/topic/Miao [3]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
||||||
|
The Hmong population was composed of various sub-groups: ’Bai Miao (White), Cowrie Shell Miao, Hei Miao (Black), Hmong, Hua Miao (Flowery), Hung Miao (Red), Magpie Miao, Qing Miao (Blue/Green)’
[1]
The term ’Miao’ is of Chinese origin: ’The various Miao groups are for the most part an unstratified agricultural people found in the uplands of several provinces of China and related to the Hmong of Southeast Asia. They are distinguished by language, dress, historical traditions, and cultural practice from neighboring ethnic groups and the dominant Han Chinese. They are not culturally homogeneous and the differences between local Miao cultures are often as great as between Miao and non-Miao neighbors. The term "Miao" is Chinese, and means "weeds" or "sprouts."’
[1]
’Miao is the official Chinese term for four distinct groups of people who are only distantly related through language or culture: the Hmu people of southeast Guizhou, the Qo Xiong people of west Hunan, the A-Hmao people of Yunnan, and the Hmong people of Guizhou, Sichuan, Guangxi, and Yunnan (see China: People). [...] The Miao are related in language and some other cultural features to the Yao; among these peoples the two groups with the closest degree of relatedness are the Hmong (Miao) and the Iu Mien (Yao).’
[2]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’" [3] While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations. [1]: Diamond, Norma: eHRAF Cultural Summary for the Miao [2]: http://www.britannica.com/topic/Miao [3]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
||||||
|
The Hmong population was composed of various sub-groups: ’Bai Miao (White), Cowrie Shell Miao, Hei Miao (Black), Hmong, Hua Miao (Flowery), Hung Miao (Red), Magpie Miao, Qing Miao (Blue/Green)’
[1]
The term ’Miao’ is of Chinese origin: ’The various Miao groups are for the most part an unstratified agricultural people found in the uplands of several provinces of China and related to the Hmong of Southeast Asia. They are distinguished by language, dress, historical traditions, and cultural practice from neighboring ethnic groups and the dominant Han Chinese. They are not culturally homogeneous and the differences between local Miao cultures are often as great as between Miao and non-Miao neighbors. The term "Miao" is Chinese, and means "weeds" or "sprouts."’
[1]
’Miao is the official Chinese term for four distinct groups of people who are only distantly related through language or culture: the Hmu people of southeast Guizhou, the Qo Xiong people of west Hunan, the A-Hmao people of Yunnan, and the Hmong people of Guizhou, Sichuan, Guangxi, and Yunnan (see China: People). [...] The Miao are related in language and some other cultural features to the Yao; among these peoples the two groups with the closest degree of relatedness are the Hmong (Miao) and the Iu Mien (Yao).’
[2]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’" [3] While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations. [1]: Diamond, Norma: eHRAF Cultural Summary for the Miao [2]: http://www.britannica.com/topic/Miao [3]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
||||||
|
The Hmong population was composed of various sub-groups: ’Bai Miao (White), Cowrie Shell Miao, Hei Miao (Black), Hmong, Hua Miao (Flowery), Hung Miao (Red), Magpie Miao, Qing Miao (Blue/Green)’
[1]
The term ’Miao’ is of Chinese origin: ’The various Miao groups are for the most part an unstratified agricultural people found in the uplands of several provinces of China and related to the Hmong of Southeast Asia. They are distinguished by language, dress, historical traditions, and cultural practice from neighboring ethnic groups and the dominant Han Chinese. They are not culturally homogeneous and the differences between local Miao cultures are often as great as between Miao and non-Miao neighbors. The term "Miao" is Chinese, and means "weeds" or "sprouts."’
[1]
’Miao is the official Chinese term for four distinct groups of people who are only distantly related through language or culture: the Hmu people of southeast Guizhou, the Qo Xiong people of west Hunan, the A-Hmao people of Yunnan, and the Hmong people of Guizhou, Sichuan, Guangxi, and Yunnan (see China: People). [...] The Miao are related in language and some other cultural features to the Yao; among these peoples the two groups with the closest degree of relatedness are the Hmong (Miao) and the Iu Mien (Yao).’
[2]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’" [3] While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations. [1]: Diamond, Norma: eHRAF Cultural Summary for the Miao [2]: http://www.britannica.com/topic/Miao [3]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
||||||
|
The Hmong population was composed of various sub-groups: ’Bai Miao (White), Cowrie Shell Miao, Hei Miao (Black), Hmong, Hua Miao (Flowery), Hung Miao (Red), Magpie Miao, Qing Miao (Blue/Green)’
[1]
The term ’Miao’ is of Chinese origin: ’The various Miao groups are for the most part an unstratified agricultural people found in the uplands of several provinces of China and related to the Hmong of Southeast Asia. They are distinguished by language, dress, historical traditions, and cultural practice from neighboring ethnic groups and the dominant Han Chinese. They are not culturally homogeneous and the differences between local Miao cultures are often as great as between Miao and non-Miao neighbors. The term "Miao" is Chinese, and means "weeds" or "sprouts."’
[1]
’Miao is the official Chinese term for four distinct groups of people who are only distantly related through language or culture: the Hmu people of southeast Guizhou, the Qo Xiong people of west Hunan, the A-Hmao people of Yunnan, and the Hmong people of Guizhou, Sichuan, Guangxi, and Yunnan (see China: People). [...] The Miao are related in language and some other cultural features to the Yao; among these peoples the two groups with the closest degree of relatedness are the Hmong (Miao) and the Iu Mien (Yao).’
[2]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’" [3] While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations. [1]: Diamond, Norma: eHRAF Cultural Summary for the Miao [2]: http://www.britannica.com/topic/Miao [3]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
||||||
|
The Hmong population was composed of various sub-groups: ’Bai Miao (White), Cowrie Shell Miao, Hei Miao (Black), Hmong, Hua Miao (Flowery), Hung Miao (Red), Magpie Miao, Qing Miao (Blue/Green)’
[1]
The term ’Miao’ is of Chinese origin: ’The various Miao groups are for the most part an unstratified agricultural people found in the uplands of several provinces of China and related to the Hmong of Southeast Asia. They are distinguished by language, dress, historical traditions, and cultural practice from neighboring ethnic groups and the dominant Han Chinese. They are not culturally homogeneous and the differences between local Miao cultures are often as great as between Miao and non-Miao neighbors. The term "Miao" is Chinese, and means "weeds" or "sprouts."’
[1]
’Miao is the official Chinese term for four distinct groups of people who are only distantly related through language or culture: the Hmu people of southeast Guizhou, the Qo Xiong people of west Hunan, the A-Hmao people of Yunnan, and the Hmong people of Guizhou, Sichuan, Guangxi, and Yunnan (see China: People). [...] The Miao are related in language and some other cultural features to the Yao; among these peoples the two groups with the closest degree of relatedness are the Hmong (Miao) and the Iu Mien (Yao).’
[2]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’" [3] While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations. [1]: Diamond, Norma: eHRAF Cultural Summary for the Miao [2]: http://www.britannica.com/topic/Miao [3]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
||||||
|
The Hmong population was composed of various sub-groups: ’Bai Miao (White), Cowrie Shell Miao, Hei Miao (Black), Hmong, Hua Miao (Flowery), Hung Miao (Red), Magpie Miao, Qing Miao (Blue/Green)’
[1]
The term ’Miao’ is of Chinese origin: ’The various Miao groups are for the most part an unstratified agricultural people found in the uplands of several provinces of China and related to the Hmong of Southeast Asia. They are distinguished by language, dress, historical traditions, and cultural practice from neighboring ethnic groups and the dominant Han Chinese. They are not culturally homogeneous and the differences between local Miao cultures are often as great as between Miao and non-Miao neighbors. The term "Miao" is Chinese, and means "weeds" or "sprouts."’
[1]
’Miao is the official Chinese term for four distinct groups of people who are only distantly related through language or culture: the Hmu people of southeast Guizhou, the Qo Xiong people of west Hunan, the A-Hmao people of Yunnan, and the Hmong people of Guizhou, Sichuan, Guangxi, and Yunnan (see China: People). [...] The Miao are related in language and some other cultural features to the Yao; among these peoples the two groups with the closest degree of relatedness are the Hmong (Miao) and the Iu Mien (Yao).’
[2]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’" [3] While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations. [1]: Diamond, Norma: eHRAF Cultural Summary for the Miao [2]: http://www.britannica.com/topic/Miao [3]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
||||||
|
The Hmong population was composed of various sub-groups: ’Bai Miao (White), Cowrie Shell Miao, Hei Miao (Black), Hmong, Hua Miao (Flowery), Hung Miao (Red), Magpie Miao, Qing Miao (Blue/Green)’
[1]
The term ’Miao’ is of Chinese origin: ’The various Miao groups are for the most part an unstratified agricultural people found in the uplands of several provinces of China and related to the Hmong of Southeast Asia. They are distinguished by language, dress, historical traditions, and cultural practice from neighboring ethnic groups and the dominant Han Chinese. They are not culturally homogeneous and the differences between local Miao cultures are often as great as between Miao and non-Miao neighbors. The term "Miao" is Chinese, and means "weeds" or "sprouts."’
[1]
’Miao is the official Chinese term for four distinct groups of people who are only distantly related through language or culture: the Hmu people of southeast Guizhou, the Qo Xiong people of west Hunan, the A-Hmao people of Yunnan, and the Hmong people of Guizhou, Sichuan, Guangxi, and Yunnan (see China: People). [...] The Miao are related in language and some other cultural features to the Yao; among these peoples the two groups with the closest degree of relatedness are the Hmong (Miao) and the Iu Mien (Yao).’
[2]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’" [3] While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations. [1]: Diamond, Norma: eHRAF Cultural Summary for the Miao [2]: http://www.britannica.com/topic/Miao [3]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
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The Hmong population was composed of various sub-groups: ’Bai Miao (White), Cowrie Shell Miao, Hei Miao (Black), Hmong, Hua Miao (Flowery), Hung Miao (Red), Magpie Miao, Qing Miao (Blue/Green)’
[1]
The term ’Miao’ is of Chinese origin: ’The various Miao groups are for the most part an unstratified agricultural people found in the uplands of several provinces of China and related to the Hmong of Southeast Asia. They are distinguished by language, dress, historical traditions, and cultural practice from neighboring ethnic groups and the dominant Han Chinese. They are not culturally homogeneous and the differences between local Miao cultures are often as great as between Miao and non-Miao neighbors. The term "Miao" is Chinese, and means "weeds" or "sprouts."’
[1]
’Miao is the official Chinese term for four distinct groups of people who are only distantly related through language or culture: the Hmu people of southeast Guizhou, the Qo Xiong people of west Hunan, the A-Hmao people of Yunnan, and the Hmong people of Guizhou, Sichuan, Guangxi, and Yunnan (see China: People). [...] The Miao are related in language and some other cultural features to the Yao; among these peoples the two groups with the closest degree of relatedness are the Hmong (Miao) and the Iu Mien (Yao).’
[2]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’" [3] While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations. [1]: Diamond, Norma: eHRAF Cultural Summary for the Miao [2]: http://www.britannica.com/topic/Miao [3]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
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|
The Hmong population was composed of various sub-groups: ’Bai Miao (White), Cowrie Shell Miao, Hei Miao (Black), Hmong, Hua Miao (Flowery), Hung Miao (Red), Magpie Miao, Qing Miao (Blue/Green)’
[1]
The term ’Miao’ is of Chinese origin: ’The various Miao groups are for the most part an unstratified agricultural people found in the uplands of several provinces of China and related to the Hmong of Southeast Asia. They are distinguished by language, dress, historical traditions, and cultural practice from neighboring ethnic groups and the dominant Han Chinese. They are not culturally homogeneous and the differences between local Miao cultures are often as great as between Miao and non-Miao neighbors. The term "Miao" is Chinese, and means "weeds" or "sprouts."’
[1]
’Miao is the official Chinese term for four distinct groups of people who are only distantly related through language or culture: the Hmu people of southeast Guizhou, the Qo Xiong people of west Hunan, the A-Hmao people of Yunnan, and the Hmong people of Guizhou, Sichuan, Guangxi, and Yunnan (see China: People). [...] The Miao are related in language and some other cultural features to the Yao; among these peoples the two groups with the closest degree of relatedness are the Hmong (Miao) and the Iu Mien (Yao).’
[2]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’" [3] While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations. [1]: Diamond, Norma: eHRAF Cultural Summary for the Miao [2]: http://www.britannica.com/topic/Miao [3]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
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|
The Hmong population was composed of various sub-groups: ’Bai Miao (White), Cowrie Shell Miao, Hei Miao (Black), Hmong, Hua Miao (Flowery), Hung Miao (Red), Magpie Miao, Qing Miao (Blue/Green)’
[1]
The term ’Miao’ is of Chinese origin: ’The various Miao groups are for the most part an unstratified agricultural people found in the uplands of several provinces of China and related to the Hmong of Southeast Asia. They are distinguished by language, dress, historical traditions, and cultural practice from neighboring ethnic groups and the dominant Han Chinese. They are not culturally homogeneous and the differences between local Miao cultures are often as great as between Miao and non-Miao neighbors. The term "Miao" is Chinese, and means "weeds" or "sprouts."’
[1]
’Miao is the official Chinese term for four distinct groups of people who are only distantly related through language or culture: the Hmu people of southeast Guizhou, the Qo Xiong people of west Hunan, the A-Hmao people of Yunnan, and the Hmong people of Guizhou, Sichuan, Guangxi, and Yunnan (see China: People). [...] The Miao are related in language and some other cultural features to the Yao; among these peoples the two groups with the closest degree of relatedness are the Hmong (Miao) and the Iu Mien (Yao).’
[2]
Many authors use the term “Miao”, but this is because it was a commonly used term up until the 1970s, when "the scholar Yang Dao successfully campaigned for the general acceptance of ’Hmong.’" [3] While much of the scholarship we rely on uses this term, out of respect, we use the name “Hmong” instead of "Miao", except for source titles and direct quotations. [1]: Diamond, Norma: eHRAF Cultural Summary for the Miao [2]: http://www.britannica.com/topic/Miao [3]: (Fadiman 1997, 15) Fadiman, Anne. 1997. The Spirit Catches You and You Fall Down. New York: Farrar, Straus, and Giroux. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/collectionKey/IR4V8RJH/itemKey/89KVGR8F. |
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[1]
[2]
[3]
"Sargon called his empire ’the land of Sumer and Akkad’."
[4]
The inhabitants of Akkad called themselves Akkadian, under Sargon the term "acquired a new meaning that referred to people who had adopted the values, culture, loyalty, and way of life characteristic with the ruling elite of their time."
[5]
"Today ... Agade refers to the city and Akkad to theland, but in antiquity the same word was used for both."
[6]
This period is also called Sargonic Period and the name came from the founder of Akkad and the whole ruling dynasty - Sargon (Sharrukin). His descent is unclear and there are many legends regarding his family. One of them is telling that his mother was a priestess and Sargon did not know his father. Another one says he was a gardener and beloved of goddess Istar who gave him Sumer to rule. There is also information that he was a cup-bearer in the palace of Kish’s king - Ur-Zababa and he came to power thanks palace revolt. Sargon quickly conquered whole Sumer and control whole Mesopotamia, however his brutal and ruthless methods (which were later absorbed by his descendants), such as capturing defeated kings and governors, destroying city walls and looting conquered area did not brought him popularity and sympathy of Sumerians and other inhabitants of Mesopotamia. That partially explained frequency and intensity of internal rebellions against Sargon and Sargonid dynasty.
[7]
[8]
[9]
[1]: Hamblin 2006, 100 [2]: Crawford 2004, 154 [3]: Postgate 2007,36 [4]: (Middleton 2015, 21) Middleton, John. 2015. World Monarchies and Dynasties. Routledge. [5]: (Foster 2016, 30) Foster, Benjamin R. 2016. The Age of Agade. Inventing Empire In Ancient Mesopotamia. Routledge. London. [6]: (Foster 2016, 31) Foster, Benjamin R. 2016. The Age of Agade. Inventing Empire In Ancient Mesopotamia. Routledge. London. [7]: Postgate 2007, 40-41 [8]: Barjamovic 2012, 129-130 [9]: Gadd 1971, 418-419 |
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|
[1]
[2]
[3]
"Sargon called his empire ’the land of Sumer and Akkad’."
[4]
The inhabitants of Akkad called themselves Akkadian, under Sargon the term "acquired a new meaning that referred to people who had adopted the values, culture, loyalty, and way of life characteristic with the ruling elite of their time."
[5]
"Today ... Agade refers to the city and Akkad to theland, but in antiquity the same word was used for both."
[6]
This period is also called Sargonic Period and the name came from the founder of Akkad and the whole ruling dynasty - Sargon (Sharrukin). His descent is unclear and there are many legends regarding his family. One of them is telling that his mother was a priestess and Sargon did not know his father. Another one says he was a gardener and beloved of goddess Istar who gave him Sumer to rule. There is also information that he was a cup-bearer in the palace of Kish’s king - Ur-Zababa and he came to power thanks palace revolt. Sargon quickly conquered whole Sumer and control whole Mesopotamia, however his brutal and ruthless methods (which were later absorbed by his descendants), such as capturing defeated kings and governors, destroying city walls and looting conquered area did not brought him popularity and sympathy of Sumerians and other inhabitants of Mesopotamia. That partially explained frequency and intensity of internal rebellions against Sargon and Sargonid dynasty.
[7]
[8]
[9]
[1]: Hamblin 2006, 100 [2]: Crawford 2004, 154 [3]: Postgate 2007,36 [4]: (Middleton 2015, 21) Middleton, John. 2015. World Monarchies and Dynasties. Routledge. [5]: (Foster 2016, 30) Foster, Benjamin R. 2016. The Age of Agade. Inventing Empire In Ancient Mesopotamia. Routledge. London. [6]: (Foster 2016, 31) Foster, Benjamin R. 2016. The Age of Agade. Inventing Empire In Ancient Mesopotamia. Routledge. London. [7]: Postgate 2007, 40-41 [8]: Barjamovic 2012, 129-130 [9]: Gadd 1971, 418-419 |
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|
[1]
[2]
[3]
"Sargon called his empire ’the land of Sumer and Akkad’."
[4]
The inhabitants of Akkad called themselves Akkadian, under Sargon the term "acquired a new meaning that referred to people who had adopted the values, culture, loyalty, and way of life characteristic with the ruling elite of their time."
[5]
"Today ... Agade refers to the city and Akkad to theland, but in antiquity the same word was used for both."
[6]
This period is also called Sargonic Period and the name came from the founder of Akkad and the whole ruling dynasty - Sargon (Sharrukin). His descent is unclear and there are many legends regarding his family. One of them is telling that his mother was a priestess and Sargon did not know his father. Another one says he was a gardener and beloved of goddess Istar who gave him Sumer to rule. There is also information that he was a cup-bearer in the palace of Kish’s king - Ur-Zababa and he came to power thanks palace revolt. Sargon quickly conquered whole Sumer and control whole Mesopotamia, however his brutal and ruthless methods (which were later absorbed by his descendants), such as capturing defeated kings and governors, destroying city walls and looting conquered area did not brought him popularity and sympathy of Sumerians and other inhabitants of Mesopotamia. That partially explained frequency and intensity of internal rebellions against Sargon and Sargonid dynasty.
[7]
[8]
[9]
[1]: Hamblin 2006, 100 [2]: Crawford 2004, 154 [3]: Postgate 2007,36 [4]: (Middleton 2015, 21) Middleton, John. 2015. World Monarchies and Dynasties. Routledge. [5]: (Foster 2016, 30) Foster, Benjamin R. 2016. The Age of Agade. Inventing Empire In Ancient Mesopotamia. Routledge. London. [6]: (Foster 2016, 31) Foster, Benjamin R. 2016. The Age of Agade. Inventing Empire In Ancient Mesopotamia. Routledge. London. [7]: Postgate 2007, 40-41 [8]: Barjamovic 2012, 129-130 [9]: Gadd 1971, 418-419 |
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|
[1]
Arsacid kingdom.
[2]
Arsacid empire.
[3]
[1]: Neil Asher Silberman (ed.), ‘The Seleucid, Parthian, and Sasanian Periods’, The Oxford Companion to Archaeology, 2nd ed (Oxford: Oxford University Press, 2012) [2]: (Bivar 2007) Bivar, A D H in Curtis, Vesta Sarkhosh and Stewart, Sarah eds. 2007. The Age of the Parthians. I.B.Tauris & Co Ltd. London. [3]: (Wiesehöfer 2007) Wiesehöfer, Josef in Curtis, Vesta Sarkhosh and Stewart, Sarah eds. 2007. The Age of the Parthians. I.B.Tauris & Co Ltd. London. |
||||||
|
[1]
Arsacid kingdom.
[2]
Arsacid empire.
[3]
[1]: Neil Asher Silberman (ed.), ‘The Seleucid, Parthian, and Sasanian Periods’, The Oxford Companion to Archaeology, 2nd ed (Oxford: Oxford University Press, 2012) [2]: (Bivar 2007) Bivar, A D H in Curtis, Vesta Sarkhosh and Stewart, Sarah eds. 2007. The Age of the Parthians. I.B.Tauris & Co Ltd. London. [3]: (Wiesehöfer 2007) Wiesehöfer, Josef in Curtis, Vesta Sarkhosh and Stewart, Sarah eds. 2007. The Age of the Parthians. I.B.Tauris & Co Ltd. London. |
||||||
|
[1]
Arsacid kingdom.
[2]
Arsacid empire.
[3]
[1]: Neil Asher Silberman (ed.), ‘The Seleucid, Parthian, and Sasanian Periods’, The Oxford Companion to Archaeology, 2nd ed (Oxford: Oxford University Press, 2012) [2]: (Bivar 2007) Bivar, A D H in Curtis, Vesta Sarkhosh and Stewart, Sarah eds. 2007. The Age of the Parthians. I.B.Tauris & Co Ltd. London. [3]: (Wiesehöfer 2007) Wiesehöfer, Josef in Curtis, Vesta Sarkhosh and Stewart, Sarah eds. 2007. The Age of the Parthians. I.B.Tauris & Co Ltd. London. |
||||||
|
[1]
Arsacid kingdom.
[2]
Arsacid empire.
[3]
[1]: Neil Asher Silberman (ed.), ‘The Seleucid, Parthian, and Sasanian Periods’, The Oxford Companion to Archaeology, 2nd ed (Oxford: Oxford University Press, 2012) [2]: (Bivar 2007) Bivar, A D H in Curtis, Vesta Sarkhosh and Stewart, Sarah eds. 2007. The Age of the Parthians. I.B.Tauris & Co Ltd. London. [3]: (Wiesehöfer 2007) Wiesehöfer, Josef in Curtis, Vesta Sarkhosh and Stewart, Sarah eds. 2007. The Age of the Parthians. I.B.Tauris & Co Ltd. London. |
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-
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|
"Table 3.2 Chronology of the Neolithic period in the Ancient Near East." Khuzistan: Muhammad Jaffar 7000-6300 BCE; Susiana A 6300-5800 BCE; Tepe Sabz 5800-5400 BCE; Kazineh / Susiana B (not sure if two terms for same period or earlier/later) 5400-5000 BCE.
[1]
[1]: (Leverani 2014, 46) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. |
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|
Hajji Muhammad culture spread to Khuzistan settlements of the Khazineh phase.
[1]
"Table 3.2 Chronology of the Neolithic period in the Ancient Near East." Khuzistan: Muhammad Jaffar 7000-6300 BCE; Susiana A 6300-5800 BCE; Tepe Sabz 5800-5400 BCE; Kazineh / Susiana B (not sure if two terms for same period or earlier/later) 5400-5000 BCE. [2] [1]: (Leverani 2014, 49) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. [2]: (Leverani 2014, 46) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. |
||||||
|
Hajji Muhammad culture spread to Khuzistan settlements of the Khazineh phase.
[1]
"Table 3.2 Chronology of the Neolithic period in the Ancient Near East." Khuzistan: Muhammad Jaffar 7000-6300 BCE; Susiana A 6300-5800 BCE; Tepe Sabz 5800-5400 BCE; Kazineh / Susiana B (not sure if two terms for same period or earlier/later) 5400-5000 BCE. [2] [1]: (Leverani 2014, 49) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. [2]: (Leverani 2014, 46) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. |
||||||
|
Hajji Muhammad culture spread to Khuzistan settlements of the Khazineh phase.
[1]
"Table 3.2 Chronology of the Neolithic period in the Ancient Near East." Khuzistan: Muhammad Jaffar 7000-6300 BCE; Susiana A 6300-5800 BCE; Tepe Sabz 5800-5400 BCE; Kazineh / Susiana B (not sure if two terms for same period or earlier/later) 5400-5000 BCE. [2] [1]: (Leverani 2014, 49) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. [2]: (Leverani 2014, 46) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. |
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|
"Ubaid culture lasted a long period of time, from 5100 to 4500 BC in its early phase, and 4500 to 4000 BC in its late phase."
[1]
Jaffarabad is Susiana B.
[2]
"Table 3.2 Chronology of the Neolithic period in the Ancient Near East." Khuzistan: Muhammad Jaffar 7000-6300 BCE; Susiana A 6300-5800 BCE; Tepe Sabz 5800-5400 BCE; Kazineh / Susiana B (not sure if two terms for same period or earlier/later) 5400-5000 BCE. [3] [1]: (Leverani 2014, 52) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. [2]: (Hole 1987, 39) [3]: (Leverani 2014, 46) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. |
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|
"Ubaid culture lasted a long period of time, from 5100 to 4500 BC in its early phase, and 4500 to 4000 BC in its late phase."
[1]
Jaffarabad is Susiana B.
[2]
"Table 3.2 Chronology of the Neolithic period in the Ancient Near East." Khuzistan: Muhammad Jaffar 7000-6300 BCE; Susiana A 6300-5800 BCE; Tepe Sabz 5800-5400 BCE; Kazineh / Susiana B (not sure if two terms for same period or earlier/later) 5400-5000 BCE. [3] [1]: (Leverani 2014, 52) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. [2]: (Hole 1987, 39) [3]: (Leverani 2014, 46) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. |
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|
"Ubaid culture lasted a long period of time, from 5100 to 4500 BC in its early phase, and 4500 to 4000 BC in its late phase."
[1]
Jaffarabad is Susiana B.
[2]
"Table 3.2 Chronology of the Neolithic period in the Ancient Near East." Khuzistan: Muhammad Jaffar 7000-6300 BCE; Susiana A 6300-5800 BCE; Tepe Sabz 5800-5400 BCE; Kazineh / Susiana B (not sure if two terms for same period or earlier/later) 5400-5000 BCE. [3] [1]: (Leverani 2014, 52) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. [2]: (Hole 1987, 39) [3]: (Leverani 2014, 46) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. |
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|
Choga Mish phase 4400-4200 BCE
[1]
"Ubaid culture lasted a long period of time, from 5100 to 4500 BC in its early phase, and 4500 to 4000 BC in its late phase."
[2]
"Table 3.3 Chronology of the Chalcolithic period in the Ancient Near East." Khuzistan: Susiana C / Mehmeh (not sure if two terms for same period or earlier/later) 4500-4000 BCE; Bayat / Susa A (probably two different terms for same period) 4000-3500 BCE. [2] [1]: (Hole 1987, 57) [2]: (Leverani 2014, 51) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. |
||||||
|
Choga Mish phase 4400-4200 BCE
[1]
"Ubaid culture lasted a long period of time, from 5100 to 4500 BC in its early phase, and 4500 to 4000 BC in its late phase."
[2]
"Table 3.3 Chronology of the Chalcolithic period in the Ancient Near East." Khuzistan: Susiana C / Mehmeh (not sure if two terms for same period or earlier/later) 4500-4000 BCE; Bayat / Susa A (probably two different terms for same period) 4000-3500 BCE. [2] [1]: (Hole 1987, 57) [2]: (Leverani 2014, 51) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. |
||||||
|
Choga Mish phase 4400-4200 BCE
[1]
"Ubaid culture lasted a long period of time, from 5100 to 4500 BC in its early phase, and 4500 to 4000 BC in its late phase."
[2]
"Table 3.3 Chronology of the Chalcolithic period in the Ancient Near East." Khuzistan: Susiana C / Mehmeh (not sure if two terms for same period or earlier/later) 4500-4000 BCE; Bayat / Susa A (probably two different terms for same period) 4000-3500 BCE. [2] [1]: (Hole 1987, 57) [2]: (Leverani 2014, 51) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. |
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|
In Khuzistan 4000-3500 BCE Bayat and Susa A.
[1]
3800-3400 BCE. Kuzistan: Susa B; Zagros: Godin 7; Fars: Early Banesh. 3400-3000 BCE. Kuzistan: Uruk type; Zagros: Godin 6-5; Fars: Middle Banesh.
[2]
[1]: (Leverani 2014, 51) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. [2]: (Leverani 2014, 83) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. |
||||||
|
In Khuzistan 4000-3500 BCE Bayat and Susa A.
[1]
3800-3400 BCE. Kuzistan: Susa B; Zagros: Godin 7; Fars: Early Banesh. 3400-3000 BCE. Kuzistan: Uruk type; Zagros: Godin 6-5; Fars: Middle Banesh.
[2]
[1]: (Leverani 2014, 51) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. [2]: (Leverani 2014, 83) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. |
||||||
|
In Khuzistan 4000-3500 BCE Bayat and Susa A.
[1]
3800-3400 BCE. Kuzistan: Susa B; Zagros: Godin 7; Fars: Early Banesh. 3400-3000 BCE. Kuzistan: Uruk type; Zagros: Godin 6-5; Fars: Middle Banesh.
[2]
[1]: (Leverani 2014, 51) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. [2]: (Leverani 2014, 83) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. |
||||||
|
In Khuzistan 4000-3500 BCE Bayat and Susa A.
[1]
3800-3400 BCE. Kuzistan: Susa B; Zagros: Godin 7; Fars: Early Banesh. 3400-3000 BCE. Kuzistan: Uruk type; Zagros: Godin 6-5; Fars: Middle Banesh.
[2]
[1]: (Leverani 2014, 51) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. [2]: (Leverani 2014, 83) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. |
||||||
|
In Khuzistan 4000-3500 BCE Bayat and Susa A.
[1]
3800-3400 BCE. Kuzistan: Susa B; Zagros: Godin 7; Fars: Early Banesh. 3400-3000 BCE. Kuzistan: Uruk type; Zagros: Godin 6-5; Fars: Middle Banesh.
[2]
[1]: (Leverani 2014, 51) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. [2]: (Leverani 2014, 83) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. |
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|
Potts (2016) says that the link between what has been called "Proto-Elamite" and Elamite culture does not exist, "Proto-Elamite" is a misnomer. Writing system of the succeeding period was derived from proto-cuneiform Susa II/Uruk IV.
[1]
3000-2800 BCE. Khuzistan: Susa C; Zagros: Godin 4; Fars: Late Banesh. [2] [1]: (Potts 2016, 76) Potts, D T. 2016. The Archaeology of Elam Formation and Transformation of an Ancient Iranian State. 2nd Edition. Cambridge University Press. Cambridge. [2]: (Leverani 2014, 83) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. |
||||||
|
Potts (2016) says that the link between what has been called "Proto-Elamite" and Elamite culture does not exist, "Proto-Elamite" is a misnomer. Writing system of the succeeding period was derived from proto-cuneiform Susa II/Uruk IV.
[1]
3000-2800 BCE. Khuzistan: Susa C; Zagros: Godin 4; Fars: Late Banesh. [2] [1]: (Potts 2016, 76) Potts, D T. 2016. The Archaeology of Elam Formation and Transformation of an Ancient Iranian State. 2nd Edition. Cambridge University Press. Cambridge. [2]: (Leverani 2014, 83) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. |
||||||
|
Potts (2016) says that the link between what has been called "Proto-Elamite" and Elamite culture does not exist, "Proto-Elamite" is a misnomer. Writing system of the succeeding period was derived from proto-cuneiform Susa II/Uruk IV.
[1]
3000-2800 BCE. Khuzistan: Susa C; Zagros: Godin 4; Fars: Late Banesh. [2] [1]: (Potts 2016, 76) Potts, D T. 2016. The Archaeology of Elam Formation and Transformation of an Ancient Iranian State. 2nd Edition. Cambridge University Press. Cambridge. [2]: (Leverani 2014, 83) Liverani, Mario. Tabatabai, Soraia trans. 2014. The Ancient Near East. History, society and economy. Routledge. London. |
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[1]
"The period of the sukkalmahs was followed by the Middle Elamite period. ... Three phases have been distinguished, each marked by a different dynasty named after its founder or most significant early leader (thus the Kidinuids, Igihalkids and Shutrukids). This is the period when the title ’king of Susa and Anshan’, as it is expressed in Akkadian texts, or ’king of Anshan and Susa’. according to the usage of the Elamite sources, is attested."
[2]
[1]: Potts, D.T. 1999. The Archaeology of Elam: Formation and Transformation of an Ancient Iranian State. Cambridge: Cambridge University Press. p.188 [2]: (Potts 2016, 176) Potts, D T. 2016. The Archaeology of Elam Formation and Transformation of an Ancient Iranian State. 2nd Edition. Cambridge University Press. Cambridge. |
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[1]
"The period of the sukkalmahs was followed by the Middle Elamite period. ... Three phases have been distinguished, each marked by a different dynasty named after its founder or most significant early leader (thus the Kidinuids, Igihalkids and Shutrukids). This is the period when the title ’king of Susa and Anshan’, as it is expressed in Akkadian texts, or ’king of Anshan and Susa’. according to the usage of the Elamite sources, is attested."
[2]
[1]: Potts, D.T. 1999. The Archaeology of Elam: Formation and Transformation of an Ancient Iranian State. Cambridge: Cambridge University Press. p.188 [2]: (Potts 2016, 176) Potts, D T. 2016. The Archaeology of Elam Formation and Transformation of an Ancient Iranian State. 2nd Edition. Cambridge University Press. Cambridge. |
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[1]
"The period of the sukkalmahs was followed by the Middle Elamite period. ... Three phases have been distinguished, each marked by a different dynasty named after its founder or most significant early leader (thus the Kidinuids, Igihalkids and Shutrukids). This is the period when the title ’king of Susa and Anshan’, as it is expressed in Akkadian texts, or ’king of Anshan and Susa’. according to the usage of the Elamite sources, is attested."
[2]
[1]: Potts, D.T. 1999. The Archaeology of Elam: Formation and Transformation of an Ancient Iranian State. Cambridge: Cambridge University Press. p.188 [2]: (Potts 2016, 176) Potts, D T. 2016. The Archaeology of Elam Formation and Transformation of an Ancient Iranian State. 2nd Edition. Cambridge University Press. Cambridge. |
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[1]
"The period of the sukkalmahs was followed by the Middle Elamite period. ... Three phases have been distinguished, each marked by a different dynasty named after its founder or most significant early leader (thus the Kidinuids, Igihalkids and Shutrukids). This is the period when the title ’king of Susa and Anshan’, as it is expressed in Akkadian texts, or ’king of Anshan and Susa’. according to the usage of the Elamite sources, is attested."
[2]
[1]: Potts, D.T. 1999. The Archaeology of Elam: Formation and Transformation of an Ancient Iranian State. Cambridge: Cambridge University Press. p.188 [2]: (Potts 2016, 176) Potts, D T. 2016. The Archaeology of Elam Formation and Transformation of an Ancient Iranian State. 2nd Edition. Cambridge University Press. Cambridge. |
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[1]
"The period of the sukkalmahs was followed by the Middle Elamite period. ... Three phases have been distinguished, each marked by a different dynasty named after its founder or most significant early leader (thus the Kidinuids, Igihalkids and Shutrukids). This is the period when the title ’king of Susa and Anshan’, as it is expressed in Akkadian texts, or ’king of Anshan and Susa’. according to the usage of the Elamite sources, is attested."
[2]
[1]: Potts, D.T. 1999. The Archaeology of Elam: Formation and Transformation of an Ancient Iranian State. Cambridge: Cambridge University Press. p.188 [2]: (Potts 2016, 176) Potts, D T. 2016. The Archaeology of Elam Formation and Transformation of an Ancient Iranian State. 2nd Edition. Cambridge University Press. Cambridge. |
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[1]
"The period of the sukkalmahs was followed by the Middle Elamite period. ... Three phases have been distinguished, each marked by a different dynasty named after its founder or most significant early leader (thus the Kidinuids, Igihalkids and Shutrukids). This is the period when the title ’king of Susa and Anshan’, as it is expressed in Akkadian texts, or ’king of Anshan and Susa’. according to the usage of the Elamite sources, is attested."
[2]
[1]: Potts, D.T. 1999. The Archaeology of Elam: Formation and Transformation of an Ancient Iranian State. Cambridge: Cambridge University Press. p.188 [2]: (Potts 2016, 176) Potts, D T. 2016. The Archaeology of Elam Formation and Transformation of an Ancient Iranian State. 2nd Edition. Cambridge University Press. Cambridge. |
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[1]
"The period of the sukkalmahs was followed by the Middle Elamite period. ... Three phases have been distinguished, each marked by a different dynasty named after its founder or most significant early leader (thus the Kidinuids, Igihalkids and Shutrukids). This is the period when the title ’king of Susa and Anshan’, as it is expressed in Akkadian texts, or ’king of Anshan and Susa’. according to the usage of the Elamite sources, is attested."
[2]
[1]: Potts, D.T. 1999. The Archaeology of Elam: Formation and Transformation of an Ancient Iranian State. Cambridge: Cambridge University Press. p.188 [2]: (Potts 2016, 176) Potts, D T. 2016. The Archaeology of Elam Formation and Transformation of an Ancient Iranian State. 2nd Edition. Cambridge University Press. Cambridge. |
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[1]
"The period of the sukkalmahs was followed by the Middle Elamite period. ... Three phases have been distinguished, each marked by a different dynasty named after its founder or most significant early leader (thus the Kidinuids, Igihalkids and Shutrukids). This is the period when the title ’king of Susa and Anshan’, as it is expressed in Akkadian texts, or ’king of Anshan and Susa’. according to the usage of the Elamite sources, is attested."
[2]
[1]: Potts, D.T. 1999. The Archaeology of Elam: Formation and Transformation of an Ancient Iranian State. Cambridge: Cambridge University Press. p.188 [2]: (Potts 2016, 176) Potts, D T. 2016. The Archaeology of Elam Formation and Transformation of an Ancient Iranian State. 2nd Edition. Cambridge University Press. Cambridge. |
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[1]
"The period of the sukkalmahs was followed by the Middle Elamite period. ... Three phases have been distinguished, each marked by a different dynasty named after its founder or most significant early leader (thus the Kidinuids, Igihalkids and Shutrukids). This is the period when the title ’king of Susa and Anshan’, as it is expressed in Akkadian texts, or ’king of Anshan and Susa’. according to the usage of the Elamite sources, is attested."
[2]
[1]: Potts, D.T. 1999. The Archaeology of Elam: Formation and Transformation of an Ancient Iranian State. Cambridge: Cambridge University Press. p.188 [2]: (Potts 2016, 176) Potts, D T. 2016. The Archaeology of Elam Formation and Transformation of an Ancient Iranian State. 2nd Edition. Cambridge University Press. Cambridge. |
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Neo-Elamite II (743-647 BCE).
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Aq Qoyunlu; White Sheep.
[1]
[1]: (Quiring-Zoche 2011) Quiring-Zoche, R. 2011. Aq Qoyunlū. http://www.iranicaonline.org/articles/aq-qoyunlu-confederation |
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Aq Qoyunlu; White Sheep.
[1]
[1]: (Quiring-Zoche 2011) Quiring-Zoche, R. 2011. Aq Qoyunlū. http://www.iranicaonline.org/articles/aq-qoyunlu-confederation |
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Badari-Kultur (German), Badari culture (French)
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Badari-Kultur (German), Badari culture (French)
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JGM: Note Dyn. 13 now usually included in the Middle Kingdom historic cycle
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JGM: Note Dyn. 13 now usually included in the Middle Kingdom historic cycle
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JGM: Note Dyn. 13 now usually included in the Middle Kingdom historic cycle
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JGM: Note Dyn. 13 now usually included in the Middle Kingdom historic cycle
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The term ‘Hohokam’ was applied to the culture group by archaeologists, and is borrowed from the Uto-Aztecan language, O’odham. However it does not refer to a tribe or peoples, but rather a site where there are “earthen buildings, red on buff pottery, and extensive canals”.
[1]
[1]: ”History & Culture - Casa Grande Ruins National Monument (U.S. National Park Service)”. https://www.zotero.org/groups/1051264/seshat_databank/items/HJU2S97P |
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The term ‘Hohokam’ was applied to the culture group by archaeologists, and is borrowed from the Uto-Aztecan language, O’odham. However it does not refer to a tribe or peoples, but rather a site where there are “earthen buildings, red on buff pottery, and extensive canals”.
[1]
[1]: ”History & Culture - Casa Grande Ruins National Monument (U.S. National Park Service)”. https://www.zotero.org/groups/1051264/seshat_databank/items/HJU2S97P |
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The term ‘Hohokam’ was applied to the culture group by archaeologists, and is borrowed from the Uto-Aztecan language, O’odham. However it does not refer to a tribe or peoples, but rather a site where there are “earthen buildings, red on buff pottery, and extensive canals”.
[1]
[1]: ”History & Culture - Casa Grande Ruins National Monument (U.S. National Park Service)”. https://www.zotero.org/groups/1051264/seshat_databank/items/HJU2S97P |
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It was not until the sixteenth-century that the name Golden Horde was given to this independent entity of the Mongols. Prior to this they were referred to as Dasht-I Qifchaq¸ ‘Qipchaq Steppe’, or Ulus (realm) of Jochi, the ancestor of the Golden Horde khans. .
[1]
[1]: Atwood 2004: 201. https://www.zotero.org/groups/1051264/seshat_databank/items/SJXN6MZD. |
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It was not until the sixteenth-century that the name Golden Horde was given to this independent entity of the Mongols. Prior to this they were referred to as Dasht-I Qifchaq¸ ‘Qipchaq Steppe’, or Ulus (realm) of Jochi, the ancestor of the Golden Horde khans. .
[1]
[1]: Atwood 2004: 201. https://www.zotero.org/groups/1051264/seshat_databank/items/SJXN6MZD. |
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It was not until the sixteenth-century that the name Golden Horde was given to this independent entity of the Mongols. Prior to this they were referred to as Dasht-I Qifchaq¸ ‘Qipchaq Steppe’, or Ulus (realm) of Jochi, the ancestor of the Golden Horde khans. .
[1]
[1]: Atwood 2004: 201. https://www.zotero.org/groups/1051264/seshat_databank/items/SJXN6MZD. |
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"This was initially not a British colony. It was a self-governing entity called the Province of Freedom, equipped with an idealistic constitution drafted by Granville Sharp and with a government run by the settlers themselves."
[1]
[1]: (Fyle and Foray 2006: xxxiii) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM. |
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"Magbaily Fyle identifies the Mane with the Mende and credits the emergence of the Mende to the Mane thrust into southern and eastern interior Sierra Leone. [...] Rodney and Abraham concur with Fyfe on the connections between the Mane incursions into Sierra Leone and the emergence of the Mende."
[1]
[1]: (Cole 2021) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/WBFJ8QU5/collection. |
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"Magbaily Fyle identifies the Mane with the Mende and credits the emergence of the Mende to the Mane thrust into southern and eastern interior Sierra Leone. [...] Rodney and Abraham concur with Fyfe on the connections between the Mane incursions into Sierra Leone and the emergence of the Mende."
[1]
[1]: (Cole 2021) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/WBFJ8QU5/collection. |
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Term used by some scholars, alternatively for Toutswe. “One of the first states in this tradition [of cattle-based wealth] is often referred to through its association with its principal site, Toutswemogala. Its society is sometimes referred to as the Zhizo tradition.”
[1]
[1]: (Erlank 2005; 701) Natasha Erlank, “Iron Age (Later): Southern Africa: Toutswemogala, Cattle, and Political Power,” in Encyclopedia of African History Vol. 2, ed. Kevin Shillington (Fitzroy Dearborn, 2005): 701-702. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/AWA9ZT5B/collection |
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The former two of these terms will be occasionally found in academic literature referring to either the latter, Rozvi-ruled period of the polity, or the polity generally. Other terms are also (if rarely) used from time to time in academic literature, so those performing research should be aware that other terms may be found referring to this polity. Note that the latter term listed here is frequently found in Portuguese primary sources. See the following. “The Portuguese described Guruuswa as “Butua,” possibly for ease of pronunciation. By the early 16th century, the Toloa/Torwa were widely referenced as rulers of Butua.”
[1]
.
[1]: (Machiridza 2020, 653) Lesley Machiridza, “Landscapes and Ethnicity: An Historical Archaeology of Khami-Phase Sites in Southwestern Zimbabwe,” in Historical Archaeology Vol. 54 (2020): 647-675. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/ZRQWX4ER/item-details |
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The former two of these terms will be occasionally found in academic literature referring to either the latter, Rozvi-ruled period of the polity, or the polity generally. Other terms are also (if rarely) used from time to time in academic literature, so those performing research should be aware that other terms may be found referring to this polity. Note that the latter term listed here is frequently found in Portuguese primary sources. See the following. “The Portuguese described Guruuswa as “Butua,” possibly for ease of pronunciation. By the early 16th century, the Toloa/Torwa were widely referenced as rulers of Butua.”
[1]
.
[1]: (Machiridza 2020, 653) Lesley Machiridza, “Landscapes and Ethnicity: An Historical Archaeology of Khami-Phase Sites in Southwestern Zimbabwe,” in Historical Archaeology Vol. 54 (2020): 647-675. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/ZRQWX4ER/item-details |
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|
The former two of these terms will be occasionally found in academic literature referring to either the latter, Rozvi-ruled period of the polity, or the polity generally. Other terms are also (if rarely) used from time to time in academic literature, so those performing research should be aware that other terms may be found referring to this polity. Note that the latter term listed here is frequently found in Portuguese primary sources. See the following. “The Portuguese described Guruuswa as “Butua,” possibly for ease of pronunciation. By the early 16th century, the Toloa/Torwa were widely referenced as rulers of Butua.”
[1]
.
[1]: (Machiridza 2020, 653) Lesley Machiridza, “Landscapes and Ethnicity: An Historical Archaeology of Khami-Phase Sites in Southwestern Zimbabwe,” in Historical Archaeology Vol. 54 (2020): 647-675. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/ZRQWX4ER/item-details |
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Term used commonly in Portuguese primary sources, referring to any of the ethnic, political or geographic components of the Mutapa. “The term Karanga is a short form of the term Mocaranga, which appeared in Portuguese historical documents as the name by which these peoples identified themselves…. The most common definitions of the Mocaranga refer to it either as the former or the present “empire” of the Monomotapa.”
[1]
[1]: (Roufe 2016, 56) Gai Roufe, “Local Perceptions of Political Entities along the Southern Bank of the Zambesi in the 16th and Early 17th Centuries,” in The International Journal of African Historical Studies Vol. 49, No. 1 (2016): 53-75. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/2ZGBJQ3Z/item-details |
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“The first large scale tank for the storage of water was constructed near the village of Anuradhagama which was later chosen as the capital of the region—under the name of Anuradhapura.”
[1]
[1]: (Wenzlhuemer, R. 2008, 19) Wenzlhuemer, Roland. 2008. From Coffee to Tea Cultivation in Ceylon, 1880–1900An Economic and Social History. Leiden and Boston: Brill. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/EMUGE5WD/collection |
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“The first large scale tank for the storage of water was constructed near the village of Anuradhagama which was later chosen as the capital of the region—under the name of Anuradhapura.”
[1]
[1]: (Wenzlhuemer, R. 2008, 19) Wenzlhuemer, Roland. 2008. From Coffee to Tea Cultivation in Ceylon, 1880–1900An Economic and Social History. Leiden and Boston: Brill. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/EMUGE5WD/collection |
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“The first large scale tank for the storage of water was constructed near the village of Anuradhagama which was later chosen as the capital of the region—under the name of Anuradhapura.”
[1]
[1]: (Wenzlhuemer, R. 2008, 19) Wenzlhuemer, Roland. 2008. From Coffee to Tea Cultivation in Ceylon, 1880–1900An Economic and Social History. Leiden and Boston: Brill. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/EMUGE5WD/collection |
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“The first large scale tank for the storage of water was constructed near the village of Anuradhagama which was later chosen as the capital of the region—under the name of Anuradhapura.”
[1]
[1]: (Wenzlhuemer, R. 2008, 19) Wenzlhuemer, Roland. 2008. From Coffee to Tea Cultivation in Ceylon, 1880–1900An Economic and Social History. Leiden and Boston: Brill. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/EMUGE5WD/collection |
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"The city of Ife (or more formally Ile-Ife) is located on a broad plain surrounded by wetlands at the intersection of forest and savanna. [...] Ife has been known by various names in the wider southern Nigerian area over the course of its long history. In the Edo capital of Benin City, for example, Ife is referred to as Uhe. In the Itsekiri Yoruba area, this city is identified as Ufe. This same term, Ufe (Youfi), also is the name by which this city seems to appear in the earliest related written account[...]. A 1375 Spanish trade map known as the Catalan Atlas also appears to reference ancient Ife under the name Rey de Organa, i.e. King of Organa (Obayemi 1980:92), although repositioned toward the central Sahara. [...] In mythic terms Ife is identified as the site not only of human origins but also world and deity creation as well. This is evoked in the city’s fuller name, Ile-Ife, literally “house (ile) of Ife,” or more precisely “The house from which humanity, civilization, divine kingship, and so on spread to other places.” "
[1]
[1]: (Blier 2015: 2-6) |
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"The city of Ife (or more formally Ile-Ife) is located on a broad plain surrounded by wetlands at the intersection of forest and savanna. [...] Ife has been known by various names in the wider southern Nigerian area over the course of its long history. In the Edo capital of Benin City, for example, Ife is referred to as Uhe. In the Itsekiri Yoruba area, this city is identified as Ufe. This same term, Ufe (Youfi), also is the name by which this city seems to appear in the earliest related written account[...]. A 1375 Spanish trade map known as the Catalan Atlas also appears to reference ancient Ife under the name Rey de Organa, i.e. King of Organa (Obayemi 1980:92), although repositioned toward the central Sahara. [...] In mythic terms Ife is identified as the site not only of human origins but also world and deity creation as well. This is evoked in the city’s fuller name, Ile-Ife, literally “house (ile) of Ife,” or more precisely “The house from which humanity, civilization, divine kingship, and so on spread to other places.” "
[1]
[1]: (Blier 2015: 2-6) |
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"The city of Ife (or more formally Ile-Ife) is located on a broad plain surrounded by wetlands at the intersection of forest and savanna. [...] Ife has been known by various names in the wider southern Nigerian area over the course of its long history. In the Edo capital of Benin City, for example, Ife is referred to as Uhe. In the Itsekiri Yoruba area, this city is identified as Ufe. This same term, Ufe (Youfi), also is the name by which this city seems to appear in the earliest related written account[...]. A 1375 Spanish trade map known as the Catalan Atlas also appears to reference ancient Ife under the name Rey de Organa, i.e. King of Organa (Obayemi 1980:92), although repositioned toward the central Sahara. [...] In mythic terms Ife is identified as the site not only of human origins but also world and deity creation as well. This is evoked in the city’s fuller name, Ile-Ife, literally “house (ile) of Ife,” or more precisely “The house from which humanity, civilization, divine kingship, and so on spread to other places.” "
[1]
[1]: (Blier 2015: 2-6) |
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"The city of Ife (or more formally Ile-Ife) is located on a broad plain surrounded by wetlands at the intersection of forest and savanna. [...] Ife has been known by various names in the wider southern Nigerian area over the course of its long history. In the Edo capital of Benin City, for example, Ife is referred to as Uhe. In the Itsekiri Yoruba area, this city is identified as Ufe. This same term, Ufe (Youfi), also is the name by which this city seems to appear in the earliest related written account[...]. A 1375 Spanish trade map known as the Catalan Atlas also appears to reference ancient Ife under the name Rey de Organa, i.e. King of Organa (Obayemi 1980:92), although repositioned toward the central Sahara. [...] In mythic terms Ife is identified as the site not only of human origins but also world and deity creation as well. This is evoked in the city’s fuller name, Ile-Ife, literally “house (ile) of Ife,” or more precisely “The house from which humanity, civilization, divine kingship, and so on spread to other places.” "
[1]
[1]: (Blier 2015: 2-6) |
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Have seen spelling Courourfa too: “JUKUN. (Kororofa.) Early history.- Under the name of Kororofa, their capital, this once powerful tribe is often referred to in the history of Bornu and Kano […] In d’Anville’s map of Africa, 1727, " Courourfa" is shown as occupying the country south of Bornu and Zanfara.”
[1]
Apa and Kwana also used, but it seems more as names of peoples than polities:“The identification of Jukun, Apa, Kwana and Kwararafa goes back to at least the mid-nineteenth century, but modern Jukun have no memory of Kwararafa or a supposedly martial past, and Kwararafa invasions ended mysteriously in the seventeenth century. In the nineteenth, the Jukun lived, not in a unified kingdom, but in a number of small communities in the Benue valley. It is possible that Kwararafa was a generic name for non-Muslim peoples from Dar al-Harb, the Land of Unbelief. It may well have been a multi-ethnic federation, which acted together for specific purposes and then disbanded.”
[2]
[1]: Ruxton, F. H. (1908). Notes on the Tribes of the Muri Province. Journal of the Royal African Society, 7(28), 374–386: 378. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2AXUQGFB/collection [2]: Isichei, E. (1997). A History of African Societies to 1870. Cambridge University Press: 235. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/Z4GK27CI/collection |
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Have seen spelling Courourfa too: “JUKUN. (Kororofa.) Early history.- Under the name of Kororofa, their capital, this once powerful tribe is often referred to in the history of Bornu and Kano […] In d’Anville’s map of Africa, 1727, " Courourfa" is shown as occupying the country south of Bornu and Zanfara.”
[1]
Apa and Kwana also used, but it seems more as names of peoples than polities:“The identification of Jukun, Apa, Kwana and Kwararafa goes back to at least the mid-nineteenth century, but modern Jukun have no memory of Kwararafa or a supposedly martial past, and Kwararafa invasions ended mysteriously in the seventeenth century. In the nineteenth, the Jukun lived, not in a unified kingdom, but in a number of small communities in the Benue valley. It is possible that Kwararafa was a generic name for non-Muslim peoples from Dar al-Harb, the Land of Unbelief. It may well have been a multi-ethnic federation, which acted together for specific purposes and then disbanded.”
[2]
[1]: Ruxton, F. H. (1908). Notes on the Tribes of the Muri Province. Journal of the Royal African Society, 7(28), 374–386: 378. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/2AXUQGFB/collection [2]: Isichei, E. (1997). A History of African Societies to 1870. Cambridge University Press: 235. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/Z4GK27CI/collection |
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“Referred to by various African and European sources as Adra, Ardra, and Arder, the kingdom lay in a subtropical coastal region that typically experienced two rainy seasons a year.”
[1]
“By the mid-16th century, however, the Portuguese were actively trading at Allada’s capital, Grand Ardra. Grand Ardra was a city of considerable size, home to approximately 30,000 people; Allada as a whole had a population upwards of 200,000. Dutch physician Olfert Dapper wrote in his Description of Africa in 1668 of the presence of "towns and villages in great number" in Grand Ardra’s countryside. Over the course of the 17th century, Allada emerged as the paramount kingdom in the region, exacting regular tribute from its neighbors and legitimizing these tributary relationships through various ritual obligations.”
[2]
[1]: Aderinto, Saheed. African Kingdoms: An Encyclopedia of Empires and Civilizations. ABC- CLIO, 2017: 7. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/EB5TWDG7/collection [2]: Monroe, J. Cameron. “Urbanism on West Africa’s Slave Coast: Archaeology Sheds New Light on Cities in the Era of the Atlantic Slave Trade.” American Scientist, vol. 99, no. 5, 2011, pp. 400–09: 402. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/E5WA63Z2/collection |
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“Referred to by various African and European sources as Adra, Ardra, and Arder, the kingdom lay in a subtropical coastal region that typically experienced two rainy seasons a year.”
[1]
“By the mid-16th century, however, the Portuguese were actively trading at Allada’s capital, Grand Ardra. Grand Ardra was a city of considerable size, home to approximately 30,000 people; Allada as a whole had a population upwards of 200,000. Dutch physician Olfert Dapper wrote in his Description of Africa in 1668 of the presence of "towns and villages in great number" in Grand Ardra’s countryside. Over the course of the 17th century, Allada emerged as the paramount kingdom in the region, exacting regular tribute from its neighbors and legitimizing these tributary relationships through various ritual obligations.”
[2]
[1]: Aderinto, Saheed. African Kingdoms: An Encyclopedia of Empires and Civilizations. ABC- CLIO, 2017: 7. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/EB5TWDG7/collection [2]: Monroe, J. Cameron. “Urbanism on West Africa’s Slave Coast: Archaeology Sheds New Light on Cities in the Era of the Atlantic Slave Trade.” American Scientist, vol. 99, no. 5, 2011, pp. 400–09: 402. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/E5WA63Z2/collection |
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“Referred to by various African and European sources as Adra, Ardra, and Arder, the kingdom lay in a subtropical coastal region that typically experienced two rainy seasons a year.”
[1]
“By the mid-16th century, however, the Portuguese were actively trading at Allada’s capital, Grand Ardra. Grand Ardra was a city of considerable size, home to approximately 30,000 people; Allada as a whole had a population upwards of 200,000. Dutch physician Olfert Dapper wrote in his Description of Africa in 1668 of the presence of "towns and villages in great number" in Grand Ardra’s countryside. Over the course of the 17th century, Allada emerged as the paramount kingdom in the region, exacting regular tribute from its neighbors and legitimizing these tributary relationships through various ritual obligations.”
[2]
[1]: Aderinto, Saheed. African Kingdoms: An Encyclopedia of Empires and Civilizations. ABC- CLIO, 2017: 7. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/EB5TWDG7/collection [2]: Monroe, J. Cameron. “Urbanism on West Africa’s Slave Coast: Archaeology Sheds New Light on Cities in the Era of the Atlantic Slave Trade.” American Scientist, vol. 99, no. 5, 2011, pp. 400–09: 402. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/E5WA63Z2/collection |
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“Referred to by various African and European sources as Adra, Ardra, and Arder, the kingdom lay in a subtropical coastal region that typically experienced two rainy seasons a year.”
[1]
“By the mid-16th century, however, the Portuguese were actively trading at Allada’s capital, Grand Ardra. Grand Ardra was a city of considerable size, home to approximately 30,000 people; Allada as a whole had a population upwards of 200,000. Dutch physician Olfert Dapper wrote in his Description of Africa in 1668 of the presence of "towns and villages in great number" in Grand Ardra’s countryside. Over the course of the 17th century, Allada emerged as the paramount kingdom in the region, exacting regular tribute from its neighbors and legitimizing these tributary relationships through various ritual obligations.”
[2]
[1]: Aderinto, Saheed. African Kingdoms: An Encyclopedia of Empires and Civilizations. ABC- CLIO, 2017: 7. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/EB5TWDG7/collection [2]: Monroe, J. Cameron. “Urbanism on West Africa’s Slave Coast: Archaeology Sheds New Light on Cities in the Era of the Atlantic Slave Trade.” American Scientist, vol. 99, no. 5, 2011, pp. 400–09: 402. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/E5WA63Z2/collection |
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“At that time the country was known as Ugodomigodo. (Egharevba 1936:7)”
[1]
“Igodomigodo may not be ‘town of towns’ as claimed by Igbafe, but ‘the land of Igodo’ is a closely acceptable meaning. It is possible that the name Igodomigodo was to claim superiority over the other emerging communities, which was directly identified with the first ruler or founder. In any case, with the emergence of Igodomigodo as a political territory, the semblance of an urbanisation process would appear to have led to increased production and exchange of goods and services, resulting in ‘surplus’ which may have been the reason why the people began call the area Ubini.15 A Benin writer explains the meaning of Ubini as “Ehe ne emwi i na vbe’ 16 which is interpreted to mean “the land of inexhaustible resources” or “the land where there is no scarcity.”17 It is not very clear whether the name Igodomigodo was used interchangeably with Ubini, or whether the name Ubini was first used before the name Igodomigodo, to describe the area by the people themselves. This is because what is now Benin City was at the time of Ogiso Igodo a cluster of over thirty village settlements, a number sufficient to advance the argument that the area was a fertile land suitable for human habitation. Surely, the name Ubini was used as a geographical description of the territory.”
[2]
[1]: Eisenhofer, S. (1995). The Origins of the Benin Kingship in the Works of Jacob Egharevba. History in Africa, 22, 141–163: 145. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/WR8MRZAW/collection [2]: Osadolor, O. B. (2001). The Military System of Benin Kingdom, c.1440–1897. University of Hamburg, Germany: 52–53. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/N4RZF5H5/collection |
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“At that time the country was known as Ugodomigodo. (Egharevba 1936:7)”
[1]
“Igodomigodo may not be ‘town of towns’ as claimed by Igbafe, but ‘the land of Igodo’ is a closely acceptable meaning. It is possible that the name Igodomigodo was to claim superiority over the other emerging communities, which was directly identified with the first ruler or founder. In any case, with the emergence of Igodomigodo as a political territory, the semblance of an urbanisation process would appear to have led to increased production and exchange of goods and services, resulting in ‘surplus’ which may have been the reason why the people began call the area Ubini.15 A Benin writer explains the meaning of Ubini as “Ehe ne emwi i na vbe’ 16 which is interpreted to mean “the land of inexhaustible resources” or “the land where there is no scarcity.”17 It is not very clear whether the name Igodomigodo was used interchangeably with Ubini, or whether the name Ubini was first used before the name Igodomigodo, to describe the area by the people themselves. This is because what is now Benin City was at the time of Ogiso Igodo a cluster of over thirty village settlements, a number sufficient to advance the argument that the area was a fertile land suitable for human habitation. Surely, the name Ubini was used as a geographical description of the territory.”
[2]
[1]: Eisenhofer, S. (1995). The Origins of the Benin Kingship in the Works of Jacob Egharevba. History in Africa, 22, 141–163: 145. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/WR8MRZAW/collection [2]: Osadolor, O. B. (2001). The Military System of Benin Kingdom, c.1440–1897. University of Hamburg, Germany: 52–53. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/N4RZF5H5/collection |
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“[T]he application of the name Yoruba to this large group is a modern usage, strictly anachronistic for the period dealt with in this study. Originally the name designated only the Ọyọ, being the name by which the Hausa of northern Nigeria referred to the Ọyọ kingdom. The extension of the term to its present general signification , to refer to the linguistic group, was the work of the Christian missionaries in Sierra Leone who first studied these languages, among freed slaves of Yoruba origin there, in the nineteenth century. Even today the word is sometimes understood to refer specifically to the Ọyọ, who are commonly known as ‘Yoruba Proper’.”
[1]
[1]: Law, R. (1977). The Oyo Empire c. 1600 – c. 1836: A West African Imperialism in the Era of the Atlantic Slave Trade. Oxford University Press: 5. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/SB32ZPCF/collection |
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“The Kingdom of Whydah (Hueda),1 situated on the "Slave Coast" of West Africa (in what is today the Republic of Benin), emerged as an independent power only in the late seventeenth century.”
[1]
“This circumscribed settlement isolated the European traders by separating them from their naval reinforcements at the coastal port of Ouidah.”
[2]
“The second letter of the third section of the 1688 Description comprises an extended description of the kingdom of "Juda" or Whydah (133-38). Barbot describes the natural resources of the country, the conduct of the European trade there, the local king and his court, the local religion (especially the veneration of snakes), the administration of justice (including a form of trial by ordeal, the accused being obliged to swim across a crocodile-infested river), burial customs (including human sacrifice), the ceremony of the blood pact, agriculture and crafts, weaponry, the local currency (of cowry shells), domestic slavery and polygamy, and much else besides.”
[3]
[1]: Law, Robin. “‘The Common People Were Divided’: Monarchy, Aristocracy and Political Factionalism in the Kingdom of Whydah, 1671-1727.” The International Journal of African Historical Studies, vol. 23, no. 2, 1990, pp. 201–29: 201. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/8JKAH2V5/collection [2]: Norman, N. L., & Kelly, K. G. (2004). Landscape Politics: The Serpent Ditch and the Rainbow in West Africa. American Anthropologist, 106(1), 98–110: 101. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/98WGJINI/collection [3]: Law, Robin. “Jean Barbot as a Source for the Slave Coast of West Africa.” History in Africa, vol. 9, 1982, pp. 155–73: 159. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/N4D6NU7J/collection |
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“The Kingdom of Whydah (Hueda),1 situated on the "Slave Coast" of West Africa (in what is today the Republic of Benin), emerged as an independent power only in the late seventeenth century.”
[1]
“This circumscribed settlement isolated the European traders by separating them from their naval reinforcements at the coastal port of Ouidah.”
[2]
“The second letter of the third section of the 1688 Description comprises an extended description of the kingdom of "Juda" or Whydah (133-38). Barbot describes the natural resources of the country, the conduct of the European trade there, the local king and his court, the local religion (especially the veneration of snakes), the administration of justice (including a form of trial by ordeal, the accused being obliged to swim across a crocodile-infested river), burial customs (including human sacrifice), the ceremony of the blood pact, agriculture and crafts, weaponry, the local currency (of cowry shells), domestic slavery and polygamy, and much else besides.”
[3]
[1]: Law, Robin. “‘The Common People Were Divided’: Monarchy, Aristocracy and Political Factionalism in the Kingdom of Whydah, 1671-1727.” The International Journal of African Historical Studies, vol. 23, no. 2, 1990, pp. 201–29: 201. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/8JKAH2V5/collection [2]: Norman, N. L., & Kelly, K. G. (2004). Landscape Politics: The Serpent Ditch and the Rainbow in West Africa. American Anthropologist, 106(1), 98–110: 101. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/98WGJINI/collection [3]: Law, Robin. “Jean Barbot as a Source for the Slave Coast of West Africa.” History in Africa, vol. 9, 1982, pp. 155–73: 159. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/N4D6NU7J/collection |
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“The Kingdom of Whydah (Hueda),1 situated on the "Slave Coast" of West Africa (in what is today the Republic of Benin), emerged as an independent power only in the late seventeenth century.”
[1]
“This circumscribed settlement isolated the European traders by separating them from their naval reinforcements at the coastal port of Ouidah.”
[2]
“The second letter of the third section of the 1688 Description comprises an extended description of the kingdom of "Juda" or Whydah (133-38). Barbot describes the natural resources of the country, the conduct of the European trade there, the local king and his court, the local religion (especially the veneration of snakes), the administration of justice (including a form of trial by ordeal, the accused being obliged to swim across a crocodile-infested river), burial customs (including human sacrifice), the ceremony of the blood pact, agriculture and crafts, weaponry, the local currency (of cowry shells), domestic slavery and polygamy, and much else besides.”
[3]
[1]: Law, Robin. “‘The Common People Were Divided’: Monarchy, Aristocracy and Political Factionalism in the Kingdom of Whydah, 1671-1727.” The International Journal of African Historical Studies, vol. 23, no. 2, 1990, pp. 201–29: 201. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/8JKAH2V5/collection [2]: Norman, N. L., & Kelly, K. G. (2004). Landscape Politics: The Serpent Ditch and the Rainbow in West Africa. American Anthropologist, 106(1), 98–110: 101. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/98WGJINI/collection [3]: Law, Robin. “Jean Barbot as a Source for the Slave Coast of West Africa.” History in Africa, vol. 9, 1982, pp. 155–73: 159. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/N4D6NU7J/collection |
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“The Igala country (referred to in early reports and maps as Atagara or, sometimes, Okpoto) occupies an area of some 5,000 square miles contained within an angle formed by the junction of the Rivers Niger and Benue; it is administered by a Chief who- himself of alien (Jukun) ancestry-bears the title of Ata Gala and has his headquarters at Idah, on the Niger.”
[1]
[1]: Clifford, Miles, and Richmond Palmer. “A Nigerian Chiefdom.” The Journal of the Royal Anthropological Institute of Great Britain and Ireland, vol. 66, 1936, pp. 393–435: 400. zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/TF7MM698/collection |
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“The Igala country (referred to in early reports and maps as Atagara or, sometimes, Okpoto) occupies an area of some 5,000 square miles contained within an angle formed by the junction of the Rivers Niger and Benue; it is administered by a Chief who- himself of alien (Jukun) ancestry-bears the title of Ata Gala and has his headquarters at Idah, on the Niger.”
[1]
[1]: Clifford, Miles, and Richmond Palmer. “A Nigerian Chiefdom.” The Journal of the Royal Anthropological Institute of Great Britain and Ireland, vol. 66, 1936, pp. 393–435: 400. zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/TF7MM698/collection |
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“In 1804, Usman dan Fodio, a Fulani, led a series of jihads that subsumed the Hausa Kingdoms in the Sokoto Caliphate.”
[1]
[1]: Falola, Toyin, and Ann Genova. Historical Dictionary of Nigeria. The Scarecrow Press, Inc., 2009: 148. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/SJAIVKDW/collection |
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Kanem and succeeding Bornu are often treated as one polity, but hyphenated names are used to refer to the Bornu period and the entire period.
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Kanem and succeeding Bornu are often treated as one polity, but hyphenated names are used to refer to the Bornu period and the entire period.
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Kanem and succeeding Bornu are often treated as one polity, but hyphenated names are used to refer to the Bornu period and the entire period.
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Kanem and succeeding Bornu are often treated as one polity, but hyphenated names are used to refer to the Bornu period and the entire period.
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Kanem and succeeding Bornu are often treated as one polity, but hyphenated names are used to refer to the Bornu period and the entire period.
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“The Dahomeans, Dalzel states, were formerly called Foys and inhabited a small territory somewhat to the south of Abomey.”
[1]
[1]: Diamond, S. (1996). DAHOMEY: THE DEVELOPMENT OF A PROTO-STATE: An Essay in Historical Reconstruction. Dialectical Anthropology, 21(2), 121–216: 130. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/MW2G58RP/collection |
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“In the 19th century the Jukun were the rulers of the most prominent successor state - the Kingdom of Wukari - which claimed continuity with the town Kororofa (remark the difference between the town Kororofa and the kingdom or empire Kwararafa).”
[1]
[1]: Dinslage, S., & Leger, R. (1996). Language and Migration the Impact of the Jukun on Chadic Speaking Groups in the Benue-Gongola Basin. Berichte Des Sonderforschungsbereichs – Universität Frankfurt Am Main., 268(8), 67–75: 68. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/8TZKHY4E/collection |
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"Ankole, or Nkore as it was known before European contact corrupted its pronunciation and its traditions, lies in the southwest of the Republic of Uganda, south of the equator and north of the international boundary with Tanzania."
[1]
[1]: (Steinhart 1978: 131) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/D3FV7SKV/collection. |
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"Ankole, or Nkore as it was known before European contact corrupted its pronunciation and its traditions, lies in the southwest of the Republic of Uganda, south of the equator and north of the international boundary with Tanzania."
[1]
[1]: (Steinhart 1978: 131) Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/D3FV7SKV/collection. |
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