HTTP 200 OK
Allow: GET, HEAD, OPTIONS
Content-Type: application/json
Vary: Accept
{
"count": 455,
"next": "https://seshat-db.com/api/rt/moralizing-enforcement-in-afterlife/?format=api&page=3",
"previous": "https://seshat-db.com/api/rt/moralizing-enforcement-in-afterlife/?format=api",
"results": [
{
"id": 51,
"polity": {
"id": 57,
"name": "fm_truk_1",
"long_name": "Chuuk - Early Truk",
"start_year": 1775,
"end_year": 1886
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "According to twentieth-century ethnographies, Chuukese cosmology postulated several different fates in the afterlife, both negative and positive. Goodenough explicitly notes that the Chuukese themselves would not have thought of such fates in terms of either \"punishment\" or \"reward\" for their conduct in life. Instead, the Chuukese believed that one's fate in life depended from one's \"psychic dispositions\", which was determined before birth. However, Goodenough goes on to write the following: \"It seems reasonable to infer, therefore, that beliefs about the fate of the soul provided at least some incentive for people to endeavour to be correct in their behavior to others and, especially, to be obedient to the authority of chiefs, lineage heads, and older siblings of the same sex.” Note, too, that according to some accounts, souls of the dead were interrogated by the gods on their conduct in life, including, for example, on whether they had been obedient to their chiefs. Moreover, according to some accounts, warriors who died in battle went to join the god of war in the sky realm. Overall, then, even if \"reward\" and \"punishment\" were not emic categories among the Chuukese, their beliefs surrounding the afterlife encouraged them to act prosocially and avoid antisocial behavior, in the hopes that this would mean a positive afterlife. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RKAPJESV\">[Goodenough 2002, pp. 134-150]</a>",
"description": ""
},
{
"id": 52,
"polity": {
"id": 58,
"name": "fm_truk_2",
"long_name": "Chuuk - Late Truk",
"start_year": 1886,
"end_year": 1948
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "According to twentieth-century ethnographies, Chuukese cosmology postulated several different fates in the afterlife, both negative and positive. Goodenough explicitly notes that the Chuukese themselves would not have thought of such fates in terms of either \"punishment\" or \"reward\" for their conduct in life. Instead, the Chuukese believed that one's fate in life depended from one's \"psychic dispositions\", which was determined before birth. However, Goodenough goes on to write the following: \"It seems reasonable to infer, therefore, that beliefs about the fate of the soul provided at least some incentive for people to endeavour to be correct in their behavior to others and, especially, to be obedient to the authority of chiefs, lineage heads, and older siblings of the same sex.” Note, too, that according to some accounts, souls of the dead were interrogated by the gods on their conduct in life, including, for example, on whether they had been obedient to their chiefs. Moreover, according to some accounts, warriors who died in battle went to join the god of war in the sky realm. Overall, then, even if \"reward\" and \"punishment\" were not emic categories among the Chuukese, their beliefs surrounding the afterlife encouraged them to act prosocially and avoid antisocial behavior, in the hopes that this would mean a positive afterlife. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RKAPJESV\">[Goodenough 2002, pp. 134-150]</a>",
"description": ""
},
{
"id": 53,
"polity": {
"id": 111,
"name": "in_achik_1",
"long_name": "Early A'chik",
"start_year": 1775,
"end_year": 1867
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Though today most A’chik identify as Christian, pre-Christian beliefs persist. We are inferring that these are similar to beliefs prevalent in this region in the late 18th and 19th centuries CE as well (note that we could not find sources on this topic that predated the early 20th century). \r\n\r\nThe A’chik abide by a code of conduct intended to regulate interpersonal behavior, but this code is not enforced by either gods or spirits. Indeed, A’chik religion is not moralising. The A’chik believe that gods and spirits may punish transgressions through illness, crop failure, or natural calamities. Similarly, when pleased, they are thought to provide people with blessings and benefits. However, the kinds of transgressions the gods and spirits are thought to punish do not constitute socially harmful behaviors: example include eating certain crops at the wrong time of year, or not respecting fast days. Similarly, the main method by which the A’chik attempt to please gods and spirits is through ceremonies. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PT327DM8\">[Marak 2005, p. 111]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PT327DM8\">[Marak 2005, p. 58]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PT327DM8\">[Marak 2005, pp. 69-70]</a>",
"description": ""
},
{
"id": 54,
"polity": {
"id": 112,
"name": "in_achik_2",
"long_name": "Late A'chik",
"start_year": 1867,
"end_year": 1956
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Though today most A’chik identify as Christian, pre-Christian beliefs persist. We are inferring that these are similar to beliefs prevalent in this region in the late 18th and 19th centuries CE as well (note that we could not find sources on this topic that predated the early 20th century). \r\n\r\nThe A’chik abide by a code of conduct intended to regulate interpersonal behavior, but this code is not enforced by either gods or spirits. Indeed, A’chik religion is not moralising. The A’chik believe that gods and spirits may punish transgressions through illness, crop failure, or natural calamities. Similarly, when pleased, they are thought to provide people with blessings and benefits. However, the kinds of transgressions the gods and spirits are thought to punish do not constitute socially harmful behaviors: example include eating certain crops at the wrong time of year, or not respecting fast days. Similarly, the main method by which the A’chik attempt to please gods and spirits is through ceremonies. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PT327DM8\">[Marak 2005, p. 111]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PT327DM8\">[Marak 2005, p. 58]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PT327DM8\">[Marak 2005, pp. 69-70]</a>",
"description": ""
},
{
"id": 55,
"polity": {
"id": 194,
"name": "ru_sakha_early",
"long_name": "Sakha - Early",
"start_year": 1400,
"end_year": 1632
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Twentieth-century ethnographers claim that the Sakha had little sense of punishment or reward in the afterlife, even after Christianization. One ethnographer wrote that the Sakha have no concept of heaven or hell in the Western sense and no conceptions of retaliation. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RMD7JS3P\">[Sieroszewski 1993, p. 958]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/FTJS2I4W\">[Jochelson 1933, p. 104]</a>",
"description": ""
},
{
"id": 56,
"polity": {
"id": 195,
"name": "ru_sakha_late",
"long_name": "Sakha - Late",
"start_year": 1632,
"end_year": 1900
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Twentieth-century ethnographers claim that the Sakha had little sense of punishment or reward in the afterlife, even after Christianization. One ethnographer wrote that the Sakha have no concept of heaven or hell in the Western sense and no conceptions of retaliation. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RMD7JS3P\">[Sieroszewski 1993, p. 958]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/FTJS2I4W\">[Jochelson 1933, p. 104]</a>",
"description": ""
},
{
"id": 57,
"polity": {
"id": 153,
"name": "id_iban_1",
"long_name": "Iban - Pre-Brooke",
"start_year": 1650,
"end_year": 1841
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Ethnographic descriptions of Iban beliefs about death do not mention moralizing punishment from their actions in life. The soul moves on to a pleasurable afterworld and is then transformed into spirits, dew, and finally into rice; the soul then returns to human form as the rice is eaten, demonstrating a kind of holistic interconnectedness. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6I543UW5\">[Howell 1908, pp. 24-28]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CVIQZD7C\">[Jensen 1974, pp. 113-115]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CVIQZD7C\">[Jensen 1974, p. 108]</a>",
"description": ""
},
{
"id": 58,
"polity": {
"id": 154,
"name": "id_iban_2",
"long_name": "Iban - Brooke Raj and Colonial",
"start_year": 1841,
"end_year": 1987
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Ethnographic descriptions of Iban beliefs about death do not mention moralizing punishment from their actions in life. The soul moves on to a pleasurable afterworld and is then transformed into spirits, dew, and finally into rice; the soul then returns to human form as the rice is eaten, demonstrating a kind of holistic interconnectedness. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6I543UW5\">[Howell 1908, pp. 24-28]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CVIQZD7C\">[Jensen 1974, pp. 113-115]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CVIQZD7C\">[Jensen 1974, p. 108]</a>",
"description": ""
},
{
"id": 59,
"polity": {
"id": 10,
"name": "mx_basin_of_mexico_5",
"long_name": "Late Formative Basin of Mexico",
"start_year": -400,
"end_year": -101
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Scholarly opinion differs on the extent to which supernatural powers from Teotihuacan through Aztec times were concerned with monitoring and enforcing moral behaviour among humans, which leads to our code expressing this disagreement. Further, there is evidence that certain core principles of later Aztec religion—including certain suites of deities depicted in mural paintings, elements of the layout of sacred architecture, and types of rituals of termination and dedication—had their origins in the pre-Teotihuacan cultures of the Formative period and were further elaborated at Teotihuacan and the Toltec period. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/URQQ68E2\">[McKeever_Furst 1995]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UX23J6C6\">[Carballo 2016]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a>",
"description": ""
},
{
"id": 60,
"polity": {
"id": 11,
"name": "mx_basin_of_mexico_6",
"long_name": "Terminal Formative Basin of Mexico",
"start_year": -100,
"end_year": 99
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Scholarly opinion differs on the extent to which supernatural powers from Teotihuacan through Aztec times were concerned with monitoring and enforcing moral behaviour among humans, which leads to our code expressing this disagreement. Further, there is evidence that certain core principles of later Aztec religion—including certain suites of deities depicted in mural paintings, elements of the layout of sacred architecture, and types of rituals of termination and dedication—had their origins in the pre-Teotihuacan cultures of the Formative period and were further elaborated at Teotihuacan and the Toltec period. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/URQQ68E2\">[McKeever_Furst 1995]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UX23J6C6\">[Carballo 2016]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a>",
"description": ""
},
{
"id": 61,
"polity": {
"id": 12,
"name": "mx_basin_of_mexico_7",
"long_name": "Classic Basin of Mexico",
"start_year": 100,
"end_year": 649
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Scholarly opinion differs on the extent to which supernatural powers from Teotihuacan through Aztec times were concerned with monitoring and enforcing moral behaviour among humans, which leads to our code expressing this disagreement. Further, there is evidence that certain core principles of later Aztec religion—including certain suites of deities depicted in mural paintings, elements of the layout of sacred architecture, and types of rituals of termination and dedication—had their origins in the pre-Teotihuacan cultures of the Formative period and were further elaborated at Teotihuacan and the Toltec period. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/URQQ68E2\">[McKeever_Furst 1995]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UX23J6C6\">[Carballo 2016]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a>",
"description": ""
},
{
"id": 62,
"polity": {
"id": 13,
"name": "mx_basin_of_mexico_8",
"long_name": "Epiclassic Basin of Mexico",
"start_year": 650,
"end_year": 899
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Scholarly opinion differs on the extent to which supernatural powers from Teotihuacan through Aztec times were concerned with monitoring and enforcing moral behaviour among humans, which leads to our code expressing this disagreement. Further, there is evidence that certain core principles of later Aztec religion—including certain suites of deities depicted in mural paintings, elements of the layout of sacred architecture, and types of rituals of termination and dedication—had their origins in the pre-Teotihuacan cultures of the Formative period and were further elaborated at Teotihuacan and the Toltec period. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/URQQ68E2\">[McKeever_Furst 1995]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UX23J6C6\">[Carballo 2016]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a>",
"description": ""
},
{
"id": 63,
"polity": {
"id": 14,
"name": "mx_toltec",
"long_name": "Toltecs",
"start_year": 900,
"end_year": 1199
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Scholarly opinion differs on the extent to which supernatural powers from Teotihuacan through Aztec times were concerned with monitoring and enforcing moral behaviour among humans, which leads to our code expressing this disagreement. Further, there is evidence that certain core principles of later Aztec religion—including certain suites of deities depicted in mural paintings, elements of the layout of sacred architecture, and types of rituals of termination and dedication—had their origins in the pre-Teotihuacan cultures of the Formative period and were further elaborated at Teotihuacan and the Toltec period. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/URQQ68E2\">[McKeever_Furst 1995]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UX23J6C6\">[Carballo 2016]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a>",
"description": ""
},
{
"id": 64,
"polity": {
"id": 15,
"name": "mx_basin_of_mexico_10",
"long_name": "Middle Postclassic Basin of Mexico",
"start_year": 1200,
"end_year": 1426
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Scholarly opinion differs on the extent to which supernatural powers from Teotihuacan through Aztec times were concerned with monitoring and enforcing moral behaviour among humans, which leads to our code expressing this disagreement. Further, there is evidence that certain core principles of later Aztec religion—including certain suites of deities depicted in mural paintings, elements of the layout of sacred architecture, and types of rituals of termination and dedication—had their origins in the pre-Teotihuacan cultures of the Formative period and were further elaborated at Teotihuacan and the Toltec period. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/URQQ68E2\">[McKeever_Furst 1995]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UX23J6C6\">[Carballo 2016]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a>",
"description": ""
},
{
"id": 65,
"polity": {
"id": 16,
"name": "mx_aztec_emp",
"long_name": "Aztec Empire",
"start_year": 1427,
"end_year": 1526
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Sources appear to offer contradictory information regarding Aztec beliefs in the afterlife. León-Portilla argued that the Aztec believed that one's fate in the afterlife was primarily determined by the nature of one's death, not one's moral conduct. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PXH2AHHS\">[Portilla 1990, p. 127]</a> López Austin argued that they believed both that the nature of one's death could be a punishment or reward for one's moral conduct, and that a person who had cultivated the virtues of valour, purity and devotion was more likely to find reward in the afterlife. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/44FGIHKF\">[Austin_et_al 2017]</a> However, Baquedano points to the ethnographic writings of Franciscan friar Bernardino de Sahagún (1500-1590) as suggestive that both interpretations contain an element of truth. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EM7IX4HI\">[Baquedano_Fitzsimmons_Shimada 2011]</a>",
"description": ""
},
{
"id": 66,
"polity": {
"id": 525,
"name": "mx_monte_alban_1_early",
"long_name": "Early Monte Alban I",
"start_year": -500,
"end_year": -300
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Archaeological evidence from the Late Formative period (beginning around 500 BCE) at the central site of Monté Alban suggests that supernatural agents were thought to be motivated not so much by the moral quality of their worshippers’ behavior towards other humans, but by the quality of their offerings to their gods. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPXCWSSG\">[Joyce 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZNCR3XRZ\">[Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 68,
"polity": {
"id": 526,
"name": "mx_monte_alban_1_late",
"long_name": "Monte Alban Late I",
"start_year": -300,
"end_year": -100
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Archaeological evidence from the Late Formative period (beginning around 500 BCE) at the central site of Monté Alban suggests that supernatural agents were thought to be motivated not so much by the moral quality of their worshippers’ behavior towards other humans, but by the quality of their offerings to their gods. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPXCWSSG\">[Joyce 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZNCR3XRZ\">[Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 69,
"polity": {
"id": 527,
"name": "mx_monte_alban_2",
"long_name": "Monte Alban II",
"start_year": -100,
"end_year": 200
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Archaeological evidence from the Late Formative period (beginning around 500 BCE) at the central site of Monté Alban suggests that supernatural agents were thought to be motivated not so much by the moral quality of their worshippers’ behavior towards other humans, but by the quality of their offerings to their gods. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPXCWSSG\">[Joyce 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZNCR3XRZ\">[Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 70,
"polity": {
"id": 528,
"name": "mx_monte_alban_3_a",
"long_name": "Monte Alban III",
"start_year": 200,
"end_year": 500
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Archaeological evidence from the Late Formative period (beginning around 500 BCE) at the central site of Monté Alban suggests that supernatural agents were thought to be motivated not so much by the moral quality of their worshippers’ behavior towards other humans, but by the quality of their offerings to their gods. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPXCWSSG\">[Joyce 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZNCR3XRZ\">[Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 71,
"polity": {
"id": 529,
"name": "mx_monte_alban_3_b_4",
"long_name": "Monte Alban IIIB and IV",
"start_year": 500,
"end_year": 900
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Archaeological evidence from the Late Formative period (beginning around 500 BCE) at the central site of Monté Alban suggests that supernatural agents were thought to be motivated not so much by the moral quality of their worshippers’ behavior towards other humans, but by the quality of their offerings to their gods. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPXCWSSG\">[Joyce 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZNCR3XRZ\">[Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 72,
"polity": {
"id": 532,
"name": "mx_monte_alban_5",
"long_name": "Monte Alban V",
"start_year": 900,
"end_year": 1520
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Archaeological evidence from the Late Formative period (beginning around 500 BCE) at the central site of Monté Alban suggests that supernatural agents were thought to be motivated not so much by the moral quality of their worshippers’ behavior towards other humans, but by the quality of their offerings to their gods. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPXCWSSG\">[Joyce 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZNCR3XRZ\">[Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 73,
"polity": {
"id": 32,
"name": "us_cahokia_1",
"long_name": "Cahokia - Lohman-Stirling",
"start_year": 1050,
"end_year": 1199
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "The cosmology of Cahokia, the Southeastern Ceremonial Complex, seems to have different scholarly interpretations. \r\n\r\nDye suggests a belief in a moralizing Earth Mother figure who would punish those that broke taboos but could be won over through ritual. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4J6F57AD\">[Dye 2000, p. 146]</a> Granberry suggests a belief in an underworld where the dead are reborn as children, seemingly regardless of the moral quality of their actions in life. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VF7N6BBM\">[Granberry 2005, p. 114]</a> Other interpretations highlight themes of holistic interconnectedness, which would be more in line with what is known about later indigenous cosmology in the region, where moralizing supernatural concern was not a significant feature. For example, Hall details how reincarnation was linked to mound building at Cahokia: the earth on the mound that would grow grass in the spring represented the reincarnation of the person buried beneath it. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VF7N6BBM\">[Granberry 2005, p. 35]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VF7N6BBM\">[Granberry 2005, p. 57]</a>",
"description": ""
},
{
"id": 74,
"polity": {
"id": 33,
"name": "us_cahokia_2",
"long_name": "Cahokia - Moorehead",
"start_year": 1200,
"end_year": 1275
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "The cosmology of Cahokia, the Southeastern Ceremonial Complex, seems to have different scholarly interpretations. \r\n\r\nDye suggests a belief in a moralizing Earth Mother figure who would punish those that broke taboos but could be won over through ritual. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4J6F57AD\">[Dye 2000, p. 146]</a> Granberry suggests a belief in an underworld where the dead are reborn as children, seemingly regardless of the moral quality of their actions in life. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VF7N6BBM\">[Granberry 2005, p. 114]</a> Other interpretations highlight themes of holistic interconnectedness, which would be more in line with what is known about later indigenous cosmology in the region, where moralizing supernatural concern was not a significant feature. For example, Hall details how reincarnation was linked to mound building at Cahokia: the earth on the mound that would grow grass in the spring represented the reincarnation of the person buried beneath it. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8KH357GV\">[Hall 1997, p. 35]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8KH357GV\">[Hall 1997, p. 57]</a>",
"description": ""
},
{
"id": 75,
"polity": {
"id": 28,
"name": "us_cahokia_3",
"long_name": "Cahokia - Sand Prairie",
"start_year": 1275,
"end_year": 1400
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "The cosmology of Cahokia, the Southeastern Ceremonial Complex, seems to have different scholarly interpretations. \r\n\r\nDye suggests a belief in a moralizing Earth Mother figure who would punish those that broke taboos but could be won over through ritual. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4J6F57AD\">[Dye 2000, p. 146]</a> Granberry suggests a belief in an underworld where the dead are reborn as children, seemingly regardless of the moral quality of their actions in life. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VF7N6BBM\">[Granberry 2005, p. 114]</a> Other interpretations highlight themes of holistic interconnectedness, which would be more in line with what is known about later indigenous cosmology in the region, where moralizing supernatural concern was not a significant feature. For example, Hall details how reincarnation was linked to mound building at Cahokia: the earth on the mound that would grow grass in the spring represented the reincarnation of the person buried beneath it. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8KH357GV\">[Hall 1997, p. 35]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8KH357GV\">[Hall 1997, p. 57]</a>",
"description": ""
},
{
"id": 76,
"polity": {
"id": 30,
"name": "us_early_illinois_confederation",
"long_name": "Early Illinois Confederation",
"start_year": 1640,
"end_year": 1717
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Neither surviving Illionois oral traditions nor contemporary French observations suggest that supernatural moralizing enforcement constituted a significant element of Illinois beliefs at this time. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/KVBP3XCV\">[webpage_The Illinois: Beliefs]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/FEDEGDEE\">[Marquette_Thwaites 1959, pp. 139-141]</a>",
"description": ""
},
{
"id": 77,
"polity": {
"id": 113,
"name": "gh_akan",
"long_name": "Akan - Pre-Ashanti",
"start_year": 1501,
"end_year": 1701
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "Though one's longevity and therefore achieved status in life plays a significant role in one's fate after death, the Akan also believe that those who lived \"less than an ideal life\", in a moral sense, are barred from ever reincarnating or becoming an ancestor. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CHETBKN5\">[Ephirim-Donkor 2010, pp. 15-16]</a>",
"description": ""
},
{
"id": 78,
"polity": {
"id": 114,
"name": "gh_ashanti_emp",
"long_name": "Ashanti Empire",
"start_year": 1701,
"end_year": 1895
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "Though one's longevity and therefore achieved status in life plays a significant role in one's fate after death, the Akan also believe that those who lived \"less than an ideal life\", in a moral sense, are barred from ever reincarnating or becoming an ancestor. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CHETBKN5\">[Ephirim-Donkor 2010, pp. 15-16]</a>",
"description": ""
},
{
"id": 79,
"polity": {
"id": 42,
"name": "kh_angkor_3",
"long_name": "Late Angkor",
"start_year": 1220,
"end_year": 1432
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 80,
"polity": {
"id": 631,
"name": "sl_anuradhapura_3",
"long_name": "Anurādhapura III",
"start_year": 428,
"end_year": 614
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 81,
"polity": {
"id": 635,
"name": "sl_anuradhapura_2",
"long_name": "Anurādhapura II",
"start_year": 70,
"end_year": 428
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 82,
"polity": {
"id": 44,
"name": "th_ayutthaya",
"long_name": "Ayutthaya",
"start_year": 1593,
"end_year": 1767
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 83,
"polity": {
"id": 43,
"name": "kh_khmer_k",
"long_name": "Khmer Kingdom",
"start_year": 1432,
"end_year": 1594
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 84,
"polity": {
"id": 45,
"name": "th_rattanakosin",
"long_name": "Rattanakosin",
"start_year": 1782,
"end_year": 1873
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 85,
"polity": {
"id": 630,
"name": "sl_polonnaruva",
"long_name": "Polonnaruwa",
"start_year": 1070,
"end_year": 1255
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 86,
"polity": {
"id": 628,
"name": "sl_dambadeniya",
"long_name": "Dambadaneiya",
"start_year": 1232,
"end_year": 1293
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 87,
"polity": {
"id": 633,
"name": "sl_anuradhapura_1",
"long_name": "Anurādhapura I",
"start_year": -300,
"end_year": 70
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 88,
"polity": {
"id": 761,
"name": "th_reform_period_thailand",
"long_name": "Thailand Reform Period",
"start_year": 1887,
"end_year": 1932
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 89,
"polity": {
"id": 629,
"name": "sl_anuradhapura_4",
"long_name": "Anurādhapura IV",
"start_year": 614,
"end_year": 1017
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 90,
"polity": {
"id": 634,
"name": "sl_jaffa_k",
"long_name": "Jaffna",
"start_year": 1310,
"end_year": 1591
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 91,
"polity": {
"id": 396,
"name": "in_pala_emp",
"long_name": "Pala Empire",
"start_year": 750,
"end_year": 1174
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 92,
"polity": {
"id": 791,
"name": "bd_khadga_dyn",
"long_name": "Khadga Dynasty",
"start_year": 650,
"end_year": 700
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 93,
"polity": {
"id": 780,
"name": "bd_chandra_dyn",
"long_name": "Chandra Dynasty",
"start_year": 900,
"end_year": 1050
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 94,
"polity": {
"id": 90,
"name": "in_vakataka_k",
"long_name": "Vakataka Kingdom",
"start_year": 255,
"end_year": 550
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "\"Most times, when karma (as action) is aligned with dharma, one accrues puṇya as its phala. In order to be reborn as a human in the next life, one needs to accrue more puṇya than pāpa—the underlying assumption in this discourse is that being born as anything other than a human is a subpar result (Sharma 1990). Being reborn, however, is in the larger scheme of things still a subpar result as one is still caught up in saṃsāra, the cycle of pain, misery, and suffering, which, in this discourse, is life. To shuffle off the mortal coil of saṃsāra altogether for eternity, one needs to accrue a critical mass of puṇya. This enables one to achieve mokṣa or mukti (liberation).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a>",
"description": null
},
{
"id": 95,
"polity": {
"id": 96,
"name": "in_kampili_k",
"long_name": "Kampili Kingdom",
"start_year": 1280,
"end_year": 1327
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "\"Most times, when karma (as action) is aligned with dharma, one accrues puṇya as its phala. In order to be reborn as a human in the next life, one needs to accrue more puṇya than pāpa—the underlying assumption in this discourse is that being born as anything other than a human is a subpar result (Sharma 1990). Being reborn, however, is in the larger scheme of things still a subpar result as one is still caught up in saṃsāra, the cycle of pain, misery, and suffering, which, in this discourse, is life. To shuffle off the mortal coil of saṃsāra altogether for eternity, one needs to accrue a critical mass of puṇya. This enables one to achieve mokṣa or mukti (liberation).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a>",
"description": null
},
{
"id": 96,
"polity": {
"id": 91,
"name": "in_kadamba_emp",
"long_name": "Kadamba Empire",
"start_year": 345,
"end_year": 550
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "\"Most times, when karma (as action) is aligned with dharma, one accrues puṇya as its phala. In order to be reborn as a human in the next life, one needs to accrue more puṇya than pāpa—the underlying assumption in this discourse is that being born as anything other than a human is a subpar result (Sharma 1990). Being reborn, however, is in the larger scheme of things still a subpar result as one is still caught up in saṃsāra, the cycle of pain, misery, and suffering, which, in this discourse, is life. To shuffle off the mortal coil of saṃsāra altogether for eternity, one needs to accrue a critical mass of puṇya. This enables one to achieve mokṣa or mukti (liberation).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a>",
"description": null
},
{
"id": 97,
"polity": {
"id": 405,
"name": "in_gahadavala_dyn",
"long_name": "Gahadavala Dynasty",
"start_year": 1085,
"end_year": 1193
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "\"Most times, when karma (as action) is aligned with dharma, one accrues puṇya as its phala. In order to be reborn as a human in the next life, one needs to accrue more puṇya than pāpa—the underlying assumption in this discourse is that being born as anything other than a human is a subpar result (Sharma 1990). Being reborn, however, is in the larger scheme of things still a subpar result as one is still caught up in saṃsāra, the cycle of pain, misery, and suffering, which, in this discourse, is life. To shuffle off the mortal coil of saṃsāra altogether for eternity, one needs to accrue a critical mass of puṇya. This enables one to achieve mokṣa or mukti (liberation).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a>",
"description": null
},
{
"id": 98,
"polity": {
"id": 397,
"name": "in_chola_emp",
"long_name": "Chola Empire",
"start_year": 849,
"end_year": 1280
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "\"Most times, when karma (as action) is aligned with dharma, one accrues puṇya as its phala. In order to be reborn as a human in the next life, one needs to accrue more puṇya than pāpa—the underlying assumption in this discourse is that being born as anything other than a human is a subpar result (Sharma 1990). Being reborn, however, is in the larger scheme of things still a subpar result as one is still caught up in saṃsāra, the cycle of pain, misery, and suffering, which, in this discourse, is life. To shuffle off the mortal coil of saṃsāra altogether for eternity, one needs to accrue a critical mass of puṇya. This enables one to achieve mokṣa or mukti (liberation).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a>",
"description": null
},
{
"id": 99,
"polity": {
"id": 704,
"name": "in_thanjavur_nayaks",
"long_name": "Nayaks of Thanjavur",
"start_year": 1532,
"end_year": 1676
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "\"Most times, when karma (as action) is aligned with dharma, one accrues puṇya as its phala. In order to be reborn as a human in the next life, one needs to accrue more puṇya than pāpa—the underlying assumption in this discourse is that being born as anything other than a human is a subpar result (Sharma 1990). Being reborn, however, is in the larger scheme of things still a subpar result as one is still caught up in saṃsāra, the cycle of pain, misery, and suffering, which, in this discourse, is life. To shuffle off the mortal coil of saṃsāra altogether for eternity, one needs to accrue a critical mass of puṇya. This enables one to achieve mokṣa or mukti (liberation).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a>",
"description": null
},
{
"id": 100,
"polity": {
"id": 418,
"name": "in_gurjara_pratihara_dyn",
"long_name": "Gurjar-Pratihara Dynasty",
"start_year": 730,
"end_year": 1030
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "\"Most times, when karma (as action) is aligned with dharma, one accrues puṇya as its phala. In order to be reborn as a human in the next life, one needs to accrue more puṇya than pāpa—the underlying assumption in this discourse is that being born as anything other than a human is a subpar result (Sharma 1990). Being reborn, however, is in the larger scheme of things still a subpar result as one is still caught up in saṃsāra, the cycle of pain, misery, and suffering, which, in this discourse, is life. To shuffle off the mortal coil of saṃsāra altogether for eternity, one needs to accrue a critical mass of puṇya. This enables one to achieve mokṣa or mukti (liberation).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a>",
"description": null
},
{
"id": 101,
"polity": {
"id": 94,
"name": "in_kalyani_chalukya_emp",
"long_name": "Chalukyas of Kalyani",
"start_year": 973,
"end_year": 1189
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "\"Most times, when karma (as action) is aligned with dharma, one accrues puṇya as its phala. In order to be reborn as a human in the next life, one needs to accrue more puṇya than pāpa—the underlying assumption in this discourse is that being born as anything other than a human is a subpar result (Sharma 1990). Being reborn, however, is in the larger scheme of things still a subpar result as one is still caught up in saṃsāra, the cycle of pain, misery, and suffering, which, in this discourse, is life. To shuffle off the mortal coil of saṃsāra altogether for eternity, one needs to accrue a critical mass of puṇya. This enables one to achieve mokṣa or mukti (liberation).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a>",
"description": null
}
]
}