Editing Syncretism (section)

== Social and political roles ==
[[File:Elephant-shaped column brackets at Lahore Fort.jpg|thumb|upright|The use of elephant-shaped column brackets in buildings of the [[Lahore Fort]] reflects [[Hindu temple architecture|Hindu influences]] on Mughal Architecture during the reign of [[Akbar]] even though Islam generally forbids [[Aniconism in Islam|representation of living figures]].]]
Overt syncretism in folk belief may show cultural acceptance of an alien or previous tradition, but the "other" cult may survive or infiltrate without authorized ''syncresis''. For example, some [[conversos]] developed a sort of [[Cult (religious practice)|cult]] for martyr-victims of the [[Spanish Inquisition]], thus incorporating elements of [[Catholicism]] while resisting it.

The [[Kushite]] kings who ruled Upper Egypt for approximately a century and the whole of Egypt for approximately 57 years, from 721 to 664 BCE, constituting the [[Twenty-fifth Dynasty of Egypt|Twenty-fifth Dynasty]] in [[Manetho#Aegyptiaca|Manetho's ''Aegyptiaca'']], developed a syncretic worship identifying their own god [[Dedun]] with the Egyptian [[Osiris]]. They maintained that worship even after they had been driven out of Egypt. A temple dedicated to this syncretic god, built by the [[Kingdom of Kush|Kushite ruler]] [[Atlanersa]], was unearthed at [[Jebel Barkal]].<ref>{{cite journal|last1=Kendall|first1=Timothy|last2=Ahmed Mohamed|first2=El-Hassan|title=A Visitor's Guide to The Jebel Barkal Temples|journal=The NCAM Jebel Barkal Mission|year=2016|publisher=Sudan. Nubian Archeological Development Organization (Qatar-Sudan)|location=Khartoum|url=http://jebelbarkal.org/frames/VisGuide.pdf|pages=34 & 94}}</ref><ref>{{cite book|last=Török|first=László|title=The Image of the Ordered World in Ancient Nubian Art: The Construction of the Kushite Mind, 800 BC–300 AD|publisher=Brill|location=Leiden|year=2002|series=Probleme der Ägyptologie|volume=18|pages=158|isbn=9789004123069}}</ref>

Syncretism was common during the [[Hellenistic]] period, with rulers regularly identifying local deities in various parts of their domains with the relevant god or goddess of the [[Greek Pantheon]] as a means of increasing the cohesion of their kingdom. This practice was accepted in most locations but vehemently rejected by the [[Jews]], who considered the identification of [[God in Judaism|Yahweh]] with the Greek [[Zeus]] as the worst of blasphemy.

The [[Roman Empire]] continued the practice, first by the identification of traditional Roman deities with Greek ones, producing a single [[Classical mythology|Greco-Roman pantheon]], and then identifying members of that pantheon with the local deities of various Roman provinces.  

Some religious movements have embraced overt syncretism, such as the case of [[Shinbutsu-shūgō|melding Shintō beliefs into Buddhism]] or the amalgamation of Germanic and Celtic [[Christianity and Paganism#Pagan influences on Christianity|pagan views]] into [[Early Christianity#Spread of Christianity|Christianity]] during its spread into Gaul, Ireland, Britain, Germany and Scandinavia. In later times, Christian missionaries in [[North America]] identified [[Manitou]], the spiritual and fundamental life force in the traditional beliefs of the [[Algonquian people|Algonquian groups]], with the [[God of Christianity]]. Similar identifications were made by missionaries at other locations in the Americas and Africa who encountered a local belief in a Supreme God or Supreme Spirit of some kind. 

Indian influences are seen in the practice of [[Shi'i Islam]] in [[Trinidad]]. Others have strongly rejected it as devaluing and compromising precious and genuine distinctions; examples include post-[[Babylonian captivity of Judah|Exile]] [[Second Temple Judaism]], [[Islam]], and most of [[Protestantism|Protestant]] Christianity.{{explain|date=June 2017}}{{citation needed|date=June 2017}}

Syncretism tends to facilitate coexistence and unity between otherwise different cultures and world views ([[intercultural competence]]), a factor that has recommended it to rulers of multiethnic [[empire|realms]]. Conversely, the rejection of syncretism, usually in the name of "[[piety]]" and "[[orthodoxy]]", may help to generate, bolster or authenticate a sense of uncompromised [[cultural identity|cultural unity]] in a well-defined minority or majority.

All major religious conversions of populations have had elements from prior religious traditions incorporated into legends or doctrine that endure with the newly converted [[laity]].<ref>{{Cite book |last=Olupona |first=Jacob K. |url=https://www.worldcat.org/oclc/839396781 |title=African Religions: A Very Short Introduction |publisher=[[Oxford University Press]] |year=2014 |isbn=978-0-19-979058-6 |location=Oxford |pages=34 |oclc=839396781}}</ref>