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"comment": "Inferring that Jukun beliefs regarding the moralistic supernatural punishment/reward emerged over time. “Ama, like Achido, is regarded as a moral deity. What men consider evil she also considers evil. She is a retributive deity. A man who works evil in this life may or may not be punished during his lifetime, but he will certainly receive punishment in the underworld known as Kindo over which Ama presides. Indeed, it is said that a very evil man may undergo a second death in Kindo, being despatched by Ama to the land of Red Earth (je bô), ‘a bourne from which no traveller returns.’ Men may be reborn into the world from Kindo, but one who has been doomed to je bô is lost for evermore. The kinds of offences which lead to this annihilation are murder and witchcraft, the killing of men by poison or spell, especially if the means used had been a protracted process. But those who were guilty of minor offences undergo a kind of purgatory in Kindo. They wander about foodless and homeless, being driven away even from the dwellings of their own earthly parents. But when they have purged their sins by suffering, they are, like the guiltless ones, permitted by Ama to return to the world. […] Ama demands chastity from men and women, and those who commit adultery have to atone for their sin at her shrine.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/FDXAZ333\">[Meek 1931, p. 198]</a>",
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"comment": "Inferring that Jukun beliefs regarding the moralistic supernatural punishment/reward had emerged by this time. “Ama, like Achido, is regarded as a moral deity. What men consider evil she also considers evil. She is a retributive deity. A man who works evil in this life may or may not be punished during his lifetime, but he will certainly receive punishment in the underworld known as Kindo over which Ama presides. Indeed, it is said that a very evil man may undergo a second death in Kindo, being despatched by Ama to the land of Red Earth (je bô), ‘a bourne from which no traveller returns.’ Men may be reborn into the world from Kindo, but one who has been doomed to je bô is lost for evermore. The kinds of offences which lead to this annihilation are murder and witchcraft, the killing of men by poison or spell, especially if the means used had been a protracted process. But those who were guilty of minor offences undergo a kind of purgatory in Kindo. They wander about foodless and homeless, being driven away even from the dwellings of their own earthly parents. But when they have purged their sins by suffering, they are, like the guiltless ones, permitted by Ama to return to the world. […] Ama demands chastity from men and women, and those who commit adultery have to atone for their sin at her shrine.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/FDXAZ333\">[Meek 1931, p. 198]</a>",
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"comment": "In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ). <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
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"comment": "In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ). <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
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"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
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"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
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"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
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"coded_value": "present",
"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
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"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
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},
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"tag": "TRS",
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"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
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{
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},
"year_from": null,
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"tag": "TRS",
"is_disputed": false,
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"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
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"name": "Moralizing_enforcement_is_broad",
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"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
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"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
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},
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"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
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},
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"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
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"name": "tr_ottoman_emp_2",
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},
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"tag": "TRS",
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"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
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"name": "tr_ottoman_emp_3",
"long_name": "Ottoman Empire III",
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},
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"tag": "TRS",
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"name": "Moralizing_enforcement_is_broad",
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"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
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"name": "tr_ottoman_emp_4",
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},
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"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
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{
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"name": "sy_umayyad_cal",
"long_name": "Umayyad Caliphate",
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},
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"tag": "TRS",
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"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
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{
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"name": "ir_qajar_dyn",
"long_name": "Qajar Dynasty",
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},
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"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
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{
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"name": "ir_safavid_emp",
"long_name": "Safavid Empire",
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},
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"tag": "TRS",
"is_disputed": false,
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"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
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{
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"name": "ir_ak_koyunlu",
"long_name": "Ak Koyunlu",
"start_year": 1339,
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},
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"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
"description": ""
},
{
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"polity": {
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"name": "ye_ziyad_dyn",
"long_name": "Yemen Ziyadid Dynasty",
"start_year": 822,
"end_year": 1037
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
"description": ""
},
{
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"polity": {
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"name": "ye_warlords",
"long_name": "Yemen - Era of Warlords",
"start_year": 1038,
"end_year": 1174
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
"description": ""
},
{
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"polity": {
"id": 368,
"name": "ye_rasulid_dyn",
"long_name": "Rasulid Dynasty",
"start_year": 1229,
"end_year": 1453
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
"description": ""
},
{
"id": 34,
"polity": {
"id": 372,
"name": "ye_tahirid_dyn",
"long_name": "Yemen - Tahirid Dynasty",
"start_year": 1454,
"end_year": 1517
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
"description": ""
},
{
"id": 35,
"polity": {
"id": 541,
"name": "ye_qasimid_dyn",
"long_name": "Yemen - Qasimid Dynasty",
"start_year": 1637,
"end_year": 1805
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "uncoded",
"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
"description": ""
},
{
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"polity": {
"id": 711,
"name": "om_busaidi_imamate_1",
"long_name": "Imamate of Oman and Muscat",
"start_year": 1749,
"end_year": 1895
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
"description": ""
},
{
"id": 37,
"polity": {
"id": 639,
"name": "so_ajuran_sultanate",
"long_name": "Ajuran Sultanate",
"start_year": 1250,
"end_year": 1700
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
"description": ""
},
{
"id": 38,
"polity": {
"id": 646,
"name": "so_ifat_sultanate",
"long_name": "Ifat Sultanate",
"start_year": 1280,
"end_year": 1375
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims. At the same time, non-Muslim communities are seen as largely hostile competing groups, which must be confronted in keeping with considerations of realpolitik. Muslims are to grant basic rights (e.g., protection of life and property) to non-Muslim communities with whom they have treaty relations (ʿaqd al-dhimma, ṣulḥ).“ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
"description": ""
},
{
"id": 39,
"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_is_broad",
"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. The moral valence of actions may be judged by their conformity with Buddhist ethics, which includes the five precepts (prohibitions on killing, theft, “sexual misconduct,” lying, and intoxication); a set of special rules for monks and nuns (the Vinaya); and injunctions such as making charitable donations (dana).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a> \"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. The moral valence of actions may be judged by their conformity with Buddhist ethics, which includes the five precepts (prohibitions on killing, theft, “sexual misconduct,” lying, and intoxication); a set of special rules for monks and nuns (the Vinaya); and injunctions such as making charitable donations (dana).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": ""
},
{
"id": 40,
"polity": {
"id": 115,
"name": "is_icelandic_commonwealth",
"long_name": "Icelandic Commonwealth",
"start_year": 930,
"end_year": 1262
},
"year_from": 930,
"year_to": 1000,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "absent",
"comment": "\"Norse religion contains moralizing supernatural punishment and reward (MSP) elements related to oaths and hospitality (we can also infer continuity with the Bronze Age given the Indo-European reconstruction—see the Crete and Central Italy narratives, this volume).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/2HE5UMUT\">[Cioni_et_al 2025, p. 66]</a>",
"description": ""
},
{
"id": 42,
"polity": {
"id": 115,
"name": "is_icelandic_commonwealth",
"long_name": "Icelandic Commonwealth",
"start_year": 930,
"end_year": 1262
},
"year_from": 1001,
"year_to": 1262,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "Conversion to Christianity in 1000 CE. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/SRW2NM9E\">[Durrenberger 1988, p. 239]</a> “Jesus and the authors of the [New Testament][…] maintained much of the moral teaching that they had inherited from the [Old Testament]. Jesus innovated by putting together in one love-command the hitherto distinct commandments to love God (Deut. 6: 5) and to love one’s neighbour (Lev. 19: 18), by teaching a love for one’s enemies (Matt. 5: 43–8), and by practising an equality that was shockingly new for the culture of his time (both Jewish and Greco-Roman) in that women belonged to the travelling band of his disciples (Luke 8: 1–3). But, in general, both Jesus and the first Christians endorsed what Judaism had taught about right and wrong behaviour. Jesus and the early Christians, however, never endorsed armed violence, as did some texts of the Hebrew Bible, and drew rather on those passages that proclaimed peace.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 354]</a>",
"description": ""
},
{
"id": 43,
"polity": {
"id": 444,
"name": "mn_zungharian_emp",
"long_name": "Zungharian Empire",
"start_year": 1670,
"end_year": 1757
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"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. The moral valence of actions may be judged by their conformity with Buddhist ethics, which includes the five precepts (prohibitions on killing, theft, “sexual misconduct,” lying, and intoxication); a set of special rules for monks and nuns (the Vinaya); and injunctions such as making charitable donations (dana).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": ""
},
{
"id": 44,
"polity": {
"id": 286,
"name": "mn_uygur_khaganate",
"long_name": "Uigur Khaganate",
"start_year": 745,
"end_year": 840
},
"year_from": 762,
"year_to": 840,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "\"Some Manichaean sources and polemical texts mention “10 commandments” incumbent on the catechumens (and presumably also the elect), although it is unclear whether these had a single, widespread formulation. The only extant full account of these is by the Abbasid bibliographer Ibn an-Nadim: “renouncing the worship of idols; renouncing the telling of lies; renouncing avarice; renouncing killing; renouncing adultery; renouncing stealing; the teaching of defects; magic; the holding of two opinions about the faith; neglect; and lassitude in action” (from Kitāb Fihrist, trans. Dodge 1970: 789; for other, partial lists, see the discussion in BeDuhn 2000: 53–6).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BHP8TJWM\">[Dilley_et_al 2024, pp. 124-125]</a>",
"description": ""
},
{
"id": 45,
"polity": {
"id": 286,
"name": "mn_uygur_khaganate",
"long_name": "Uigur Khaganate",
"start_year": 745,
"end_year": 840
},
"year_from": 745,
"year_to": 761,
"tag": "SSP",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "unknown",
"comment": null,
"description": ""
},
{
"id": 46,
"polity": {
"id": 130,
"name": "ir_sassanid_emp_2",
"long_name": "Sasanid Empire II",
"start_year": 488,
"end_year": 642
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "\"Those persons who pray to Ahura Mazda daily and live a pious life; who are humble, patient, truth-speakers, and pure of heart; who possess virtues and good characteristics; and who avoid wrath, greediness, jealousy, enmity, lying, stealing, laziness, and asceticism, establish the proper relationship with the spiritual powers and maintain the purity and well-being of the created order of Ahura Mazda. Asceticism, renunciation, celibacy, and fasting have no place in Zoroastrian teaching.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 91]</a>",
"description": ""
},
{
"id": 47,
"polity": {
"id": 128,
"name": "ir_sassanid_emp_1",
"long_name": "Sasanid Empire I",
"start_year": 205,
"end_year": 487
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "\"Those persons who pray to Ahura Mazda daily and live a pious life; who are humble, patient, truth-speakers, and pure of heart; who possess virtues and good characteristics; and who avoid wrath, greediness, jealousy, enmity, lying, stealing, laziness, and asceticism, establish the proper relationship with the spiritual powers and maintain the purity and well-being of the created order of Ahura Mazda. Asceticism, renunciation, celibacy, and fasting have no place in Zoroastrian teaching.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 91]</a>",
"description": ""
},
{
"id": 48,
"polity": {
"id": 125,
"name": "ir_parthian_emp_1",
"long_name": "Parthian Empire I",
"start_year": -247,
"end_year": 40
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "\"Those persons who pray to Ahura Mazda daily and live a pious life; who are humble, patient, truth-speakers, and pure of heart; who possess virtues and good characteristics; and who avoid wrath, greediness, jealousy, enmity, lying, stealing, laziness, and asceticism, establish the proper relationship with the spiritual powers and maintain the purity and well-being of the created order of Ahura Mazda. Asceticism, renunciation, celibacy, and fasting have no place in Zoroastrian teaching.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 91]</a>",
"description": ""
},
{
"id": 49,
"polity": {
"id": 483,
"name": "iq_parthian_emp_2",
"long_name": "Parthian Empire II",
"start_year": 41,
"end_year": 226
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "\"Those persons who pray to Ahura Mazda daily and live a pious life; who are humble, patient, truth-speakers, and pure of heart; who possess virtues and good characteristics; and who avoid wrath, greediness, jealousy, enmity, lying, stealing, laziness, and asceticism, establish the proper relationship with the spiritual powers and maintain the purity and well-being of the created order of Ahura Mazda. Asceticism, renunciation, celibacy, and fasting have no place in Zoroastrian teaching.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 91]</a>",
"description": ""
},
{
"id": 50,
"polity": {
"id": 436,
"name": "co_tairona",
"long_name": "Tairona",
"start_year": 1050,
"end_year": 1524
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "unknown",
"comment": "No directevidence could be found for the belief that the Tairona gods or other supernatural forces dispensed moralistic punishmentor reward. \r\n\r\nAccording to some scholars, similarities between the material culture left behind by the Tairona and that of the modern-day Kogi indigenous people suggests that Kogi beliefsmay provide clues regarding beliefs among the Tairona. Reichel Dolmatoff describes the Universal Mother as demanding adherence to behaviors and conduct including “collaboration, reciprocity, honesty, and an utterly no-materialistic attitude towards life …Signs of ‘disorder’ such as hermaphroditism, left handedness, seven-month babies, twins, cause consternation and are attributedto the Mother Sun’s displeasure with mankind’s behavior”. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/IJGBEW43\">[Reichel-Dolmatoff 1990, p. 12]</a> Witte however, writes that the Mother did not punish those who broke these procedures, but rather that, when these laws were broken, they caused a cosmic imbalance which could lead to natural disasters. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/KHATK9CJ\">[Witte 2017, p. 155]</a> Finally, scholars such as Giraldo argue that we cannot assume this cultural continuity as it is posited. These scholars observe that the polities now known as \"Tairona\" collapsed during the 16th century, and at most 3-4 thousand people survived by 1600 or so. Moreover, they point out that the indigenous people who survivedwere subjected to missionization, Spanish and then Colombian rule and interaction with non-indigenous populations. Therefore, they say, it is simply not possible to argue that their beliefs remain unchanged 500 years later. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/W4X45Z62\">[Giraldo_et_al 2020]</a>",
"description": ""
},
{
"id": 51,
"polity": {
"id": 196,
"name": "ec_shuar_1",
"long_name": "Shuar - Colonial",
"start_year": 1534,
"end_year": 1830
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "absent",
"comment": "Ethnographies consulted describe the presence of avenging spirits that may punish those who do not fulfill their ritual obligations and elders with the power to curse others. These sources do not suggest a moralizing interpretation for these beliefs. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/S34XJRJ7\">[Karsten 1935]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CRIJIVUC\">[Harner 1973]</a> \"There are spirits but they are more capricious than moralizing. Revenge is a key notion in Shuar society but even there, it feels more like setting things straight interpersonally rather than moralistic per se. Spirits help warriors gain power but supernatural punishment isn't a key idea. Sorcerers can inflict harm but it's viewed more as warfare than moral sanctioning per se.” (Clark Bennett, pers. comm. to H. Whitehouse, Dec 14, 2020) <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6FPKWD5Z\">[Bennett 2020]</a>",
"description": ""
}
]
}