| # | Polity | Coded Value | Tags | Year(s) | Edit | Desc |
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The following quotes suggest that individual believers may worship local deities with Indian-derived names. They may also practice indigenous religion while publicly recognizing the state religion. “The deities of the Chenla period that are known to us are a mix of Hindu, Buddhist, and indigenous personalities. The local gods comprise vrah and kpoñ, who are, respectively, male and female. [...] Vickery (1998, 149) believes that most localities had their own deities, and these vrah and kpoñ could have Indian-derived names.”
[1]
“While some people may have converted to the "new" religions, it is probable that many practiced their traditional beliefs while also publicly recognizing Hinduism, and possibly Buddhism, as state religions.”
[2]
[1]: O’Reilly, D. J. (2006). Pre-Angkorian and Angkorian Polities. p.113-114. Early Civilizations of Southeast Asia. Rowman Altamira. Seshat URL: Zotero link: DB628MBV [2]: Steadman, S. R. (2016). Chapter 14: From Hunter-Gatherer to Empire. p.234-235. Archaeology of religion: cultures and their beliefs in worldwide context. Routledge. Seshat URL: Zotero link: VIRUTCPJ |
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"There are local imitations of Wari ceramics, which might suggest local people adding values and expressions that would be consistent with “syncretism.” At the same time, the excavation evidence and settlement patterns in Cusco don’t suggest significant changes." (R. Alan Covey, pers. comm. to R. Ainsworth, June 2023)
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“Many scholars have felt impelled to emphasise the toleration of different sects and denominations evinced by Indian rulers. [...] It seems fairly clear that, traditionally in India, people readily transferred or distributed their allegiance between different sects, seeing no logical inconsistency in approaching different gods for different purposes, and that this apparently syncretic style of religious behaviour encouraged a relaxed attitude to what others did as well; evidently, too, rulers generally extended their acceptance of this practice."
[1]
[1]: (Copland, Mabbett, Roy, Brittlebank and Bowles 2012: 74-77) Seshat URL: Zotero link: ATSZ6QBU |
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“Many scholars have felt impelled to emphasise the toleration of different sects and denominations evinced by Indian rulers. [...] It seems fairly clear that, traditionally in India, people readily transferred or distributed their allegiance between different sects, seeing no logical inconsistency in approaching different gods for different purposes, and that this apparently syncretic style of religious behaviour encouraged a relaxed attitude to what others did as well; evidently, too, rulers generally extended their acceptance of this practice."
[1]
[1]: (Copland, Mabbett, Roy, Brittlebank and Bowles 2012: 74-77) Seshat URL: Zotero link: ATSZ6QBU |
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“Many scholars have felt impelled to emphasise the toleration of different sects and denominations evinced by Indian rulers. [...] It seems fairly clear that, traditionally in India, people readily transferred or distributed their allegiance between different sects, seeing no logical inconsistency in approaching different gods for different purposes, and that this apparently syncretic style of religious behaviour encouraged a relaxed attitude to what others did as well; evidently, too, rulers generally extended their acceptance of this practice."
[1]
[1]: (Copland, Mabbett, Roy, Brittlebank and Bowles 2012: 74-77) Seshat URL: Zotero link: ATSZ6QBU |
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"Fourth-century Aksum appears to have provided fertile ground for a variety of religious identities, none of which necessarily conformed to idealized notions of "normative" Judaism or Christianity. Syncretism was probably the rule rather than the exception, and it is probably best to view the different faiths as closely related rather than clearly defined units. The elements held in common may well have outweighed those that differentiated between the various groups. [...] On the basis of the information presented above, it is difficult to escape the conclusion that the first quarter of the sixth century must have been an especially trying time for the most Judaized groups in the Aksumite kingdom. The extreme politicization of religious identity in South Arabia may well have made itself felt by a hardening of distinctions in Aksum as well. The hitherto vague differentiation between Judaized groups and the growing number of Old Testament oriented Christians may have become far sharper. Even if they were not subject to overt persecution (and it must be remembered that in the early seventh century Ethiopia enjoyed a reputation for religious tolerance), the position of the former could not have been an easy one."
[1]
[1]: (Kaplan 1992: 35-39) Seshat URL: Zotero link: PT9MJQBE |
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"Fourth-century Aksum appears to have provided fertile ground for a variety of religious identities, none of which necessarily conformed to idealized notions of "normative" Judaism or Christianity. Syncretism was probably the rule rather than the exception, and it is probably best to view the different faiths as closely related rather than clearly defined units. The elements held in common may well have outweighed those that differentiated between the various groups. [...] On the basis of the information presented above, it is difficult to escape the conclusion that the first quarter of the sixth century must have been an especially trying time for the most Judaized groups in the Aksumite kingdom. The extreme politicization of religious identity in South Arabia may well have made itself felt by a hardening of distinctions in Aksum as well. The hitherto vague differentiation between Judaized groups and the growing number of Old Testament oriented Christians may have become far sharper. Even if they were not subject to overt persecution (and it must be remembered that in the early seventh century Ethiopia enjoyed a reputation for religious tolerance), the position of the former could not have been an easy one."
[1]
[1]: (Kaplan 1992: 35-39) Seshat URL: Zotero link: PT9MJQBE |
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“Niane concurs with the seventeenth century French traveller Jojolet de la Courbe, who called Kaabu a pagan kingdom [around the 13th century]. However, by the seventeenth century it was very tolerant of Islamic dyula traders – this tolerance may itself have been because the dyula themselves leavened their Islam with non-Islamic rituals.”
[1]
[1]: (Green 2011, 42) Green, T. 2011. The Rise of the Trans-Atlantic Slave Trade in Western Africa, 1300–1589. Cambridge: Cambridge University Press. Seshat URL: Zotero link: DV3R5U4Q "Yes, there were sections of the Muslim populations who followed syncretic belief practices, blending Islamic and Soninke religious rituals. This is also true of present times as many Muslims follow both Islam and traditional belief or spiritual practices in The Gambia." (Mariama Khan, pers. comm. to Rachel Ainsworth, September 2023) |
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Suspected unknown due to the antiquity of this quasi-polity, the nature of the data, and the fact that this aspect of the quasi-polity’s culture is not mentioned in a recent and comprehensive cultural history of the Yoruba, Ogundiran 2020.
[1]
[1]: (Ogundiran 2020) Seshat URL: Zotero link: ADQMAKPW |
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