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{
"id": 52,
"polity": {
"id": 197,
"name": "ec_shuar_2",
"long_name": "Shuar - Ecuadorian",
"start_year": 1831,
"end_year": 1931
},
"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": ""
},
{
"id": 53,
"polity": {
"id": 101,
"name": "us_haudenosaunee_1",
"long_name": "Haudenosaunee Confederacy - Early",
"start_year": 1566,
"end_year": 1713
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "absent",
"comment": "Haudenosaunee oral traditions promote a broad spectrum of moral values, and provide examples of characters who suffer as a result of not heeding these values (see e.g. \"The Legend of the Hermit Thrush\"). However, note that nothing in these stories suggests that these values were automatically enforced by supernatural entities through reward or punishment. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ESXV6PFU\">[Oneida_Indian_Nation 2020]</a>",
"description": ""
},
{
"id": 54,
"polity": {
"id": 102,
"name": "us_haudenosaunee_2",
"long_name": "Haudenosaunee Confederacy - Late",
"start_year": 1714,
"end_year": 1848
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "absent",
"comment": "Haudenosaunee oral traditions promote a broad spectrum of moral values, and provide examples of characters who suffer as a result of not heeding these values (see e.g. \"The Legend of the Hermit Thrush\"). However, note that nothing in these stories suggests that these values were automatically enforced by supernatural entities through reward or punishment. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ESXV6PFU\">[Oneida_Indian_Nation 2020]</a>",
"description": ""
},
{
"id": 55,
"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_is_broad",
"coded_value": "absent",
"comment": "Chuukese ideology emphasises loyalty (towards authority, kin, and one's polity) above other aspects of morality. Spirits of the dead could punish living relatives for “improper behavior and ill will among people who were close kin”. 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. The god ‘Good Determining’ (Óórorofich) “was angered by theft and another antisocial behavior”, but that is the only example in Goodenough's comprehensive survey of Chuukese religious representations of (implied) MSP for transgressions against someone's personal integrity. However, it is worth noting that, broadly speaking, social harmony formed “part of the heavenly gods’ design for human existence”. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RKAPJESV\">[Goodenough 2002, pp. 14-15]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RKAPJESV\">[Goodenough 2002, pp. 87-97]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RKAPJESV\">[Goodenough 2002, pp. 134-150]</a>",
"description": ""
},
{
"id": 56,
"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_is_broad",
"coded_value": "absent",
"comment": "Chuukese ideology emphasises loyalty (towards authority, kin, and one's polity) above other aspects of morality. Spirits of the dead could punish living relatives for “improper behavior and ill will among people who were close kin”. 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. The god ‘Good Determining’ (Óórorofich) “was angered by theft and another antisocial behavior”, but that is the only example in Goodenough's comprehensive survey of Chuukese religious representations of (implied) MSP for transgressions against someone's personal integrity. However, it is worth noting that, broadly speaking, social harmony formed “part of the heavenly gods’ design for human existence”. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RKAPJESV\">[Goodenough 2002, pp. 14-15]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RKAPJESV\">[Goodenough 2002, pp. 87-97]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RKAPJESV\">[Goodenough 2002, pp. 134-150]</a>",
"description": ""
},
{
"id": 57,
"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_is_broad",
"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": 58,
"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_is_broad",
"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": 59,
"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_is_broad",
"coded_value": "absent",
"comment": "Ethnographic reconstructions of Sakha religion suggest the Sakha spirits monitored a narrow set of norms: mostly, they were concerned with purity and some kinship obligations. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/MSEK4QPJ\">[Popov 1964, pp. 22-23]</a>",
"description": ""
},
{
"id": 60,
"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_is_broad",
"coded_value": "absent",
"comment": "Ethnographic reconstructions of Sakha religion suggest the Sakha spirits monitored a narrow set of norms: mostly, they were concerned with purity and some kinship obligations. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8XJFE4B8\">[Popov 1946, pp. 22-23]</a>",
"description": ""
},
{
"id": 61,
"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_is_broad",
"coded_value": "present",
"comment": "Ethnographic studies describe the Iban’s system of customary laws called Adat, defined by betara, or “ancestors with cosmic attributes” is based on the order of the universe. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/478C7JEZ\">[Wadley 1999, p. 599]</a> Adat law defined the rights and duties of all residents in the longhouse, including matters related to marriage and inheritance. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/5JS9C66T\">[Komanyi 1973, p. 90]</a> Breaking adat results in punishment by members of the community, but in some cases, violations “disturb relations with the spiritual world and unless repaired by ritual means are believed to provoke supernatural retaliation (Sandin and Clifford 1980: xiii-xiv).” In addition, serious transgressions could result in collective punishment. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TMZDKXSW\">[Sandin_Sather 1980]</a>",
"description": ""
},
{
"id": 62,
"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_is_broad",
"coded_value": "present",
"comment": "Ethnographic studies describe the Iban’s system of customary laws called Adat, defined by betara, or “ancestors with cosmic attributes” is based on the order of the universe. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/478C7JEZ\">[Wadley 1999, p. 599]</a> Adat law defined the rights and duties of all residents in the longhouse, including matters related to marriage and inheritance <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/5JS9C66T\">[Komanyi 1973, p. 90]</a> Breaking adat results in punishment by members of the community, but in some cases, violations “disturb relations with the spiritual world and unless repaired by ritual means are believed to provoke supernatural retaliation (Sandin and Clifford 1980: xiii-xiv).” In addition, serious transgressions could result in collective punishment. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TMZDKXSW\">[Sandin_Sather 1980]</a>",
"description": ""
},
{
"id": 63,
"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_is_broad",
"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": 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_is_broad",
"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": 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_is_broad",
"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": 66,
"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_is_broad",
"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": 67,
"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_is_broad",
"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": 68,
"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_is_broad",
"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": 69,
"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_is_broad",
"coded_value": "absent",
"comment": "Some scholars argue that the Aztecs believed certain powerful gods were chiefly concerned with maintaining cosmic order, which could be upset by moral transgressions on the part of humans. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a> Sources such as the Florentine Codex, an ethnographic text compiled in the 16th century, describing beliefs among Aztecs that they “were admonished for bad conduct, but not because it showed disobedience to God or had consequences for the salvation of one’s soul. Instead, their disorderly actions endangered the community’s welfare and undermined the cosmic order”. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/XGD8MNHU\">[Peterson_Trerraciano 2019, p. 177]</a> Others, however, disagree with the interpretation that Mesoamerican gods had any sort of omniscience and argue that they were fairly limited in their ability to intervene in human life, so were not effective moral punishers. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8VM3D7QV\">[Helmke_Nielsen_Robb 2017, p. 135]</a>",
"description": ""
},
{
"id": 70,
"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_is_broad",
"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/CNG67KKA\">[Kent_Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 71,
"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_is_broad",
"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/RGHQ5URW\">[Kowalewski_Fisch_Flannery 1983]</a>",
"description": ""
},
{
"id": 72,
"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_is_broad",
"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": 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_is_broad",
"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": 74,
"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_is_broad",
"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": 75,
"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_is_broad",
"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": 76,
"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_is_broad",
"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": 77,
"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_is_broad",
"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": 78,
"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_is_broad",
"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": 79,
"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_is_broad",
"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": 80,
"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_is_broad",
"coded_value": "present",
"comment": "For the Akan, both the gods and the ancestors specifically punish \"stealing, pre-marital sex, murder, incest, having sexual intercourse in the bush, adultery and suicide\". <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/F6SPQXBN\">[Anderson,_Jr. 2013, p. 67]</a> Proverbs such as \"man is not a palm-tree that he should be self-sufficient\", \"the right arm washes the left arm and the left arm washes the right arm\" and \"life is mutual aid\" suggest that fairness and reciprocity were rewarded as well. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/Q2BTDGKZ\">[Gyekye 2011]</a> Indeed, \"altruistic deeds, acts of kindness, periodic throwing of parties, etc.\" were all thought to be good for warding off evil. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CHETBKN5\">[Ephirim-Donkor 2010, p. 58]</a>",
"description": ""
},
{
"id": 81,
"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_is_broad",
"coded_value": "present",
"comment": "For the Akan, both the gods and the ancestors specifically punish \"stealing, pre-marital sex, murder, incest, having sexual intercourse in the bush, adultery and suicide\". <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/F6SPQXBN\">[Anderson,_Jr. 2013, p. 67]</a> Proverbs such as \"man is not a palm-tree that he should be self-sufficient\", \"the right arm washes the left arm and the left arm washes the right arm\" and \"life is mutual aid\" suggest that fairness and reciprocity were rewarded as well. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/Q2BTDGKZ\">[Gyekye 2011]</a> Indeed, \"altruistic deeds, acts of kindness, periodic throwing of parties, etc.\" were all thought to be good for warding off evil. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CHETBKN5\">[Ephirim-Donkor 2010, p. 58]</a>",
"description": ""
},
{
"id": 82,
"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_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": null
},
{
"id": 83,
"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_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": null
},
{
"id": 84,
"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_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": null
},
{
"id": 85,
"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_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": null
},
{
"id": 86,
"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_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": null
},
{
"id": 87,
"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_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": null
},
{
"id": 88,
"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_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": null
},
{
"id": 89,
"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_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": null
},
{
"id": 90,
"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_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": null
},
{
"id": 91,
"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_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": null
},
{
"id": 92,
"polity": {
"id": 703,
"name": "in_kalabhra_dyn",
"long_name": "Kalabhra Dynasty",
"start_year": 200,
"end_year": 600
},
"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": null
},
{
"id": 93,
"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_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": null
},
{
"id": 94,
"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_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": null
},
{
"id": 95,
"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_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": null
},
{
"id": 96,
"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_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": null
},
{
"id": 97,
"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_is_broad",
"coded_value": "present",
"comment": "\"Varṇāṣrama dharma puts Brahmins at the top of the ritual and social hierarchy. At the bottom are Ṣudras and those who are avarṇa (i.e., without a varṇa)—who are outside of the varṇa system and below the lowest rungs of it, excluded from a range of ritual, and hence social, functions and spaces. Interpersonal behavior is guided to a great degree by the logic of the varṇāṣrama system, which the DhS authors attribute to the earliest of the Vedas, the Ṛgveda. Transgressions of these prescribed rules require expiation in the form of prāyascit (repentance) to nullify the karmic demerit accrued through these transgressions. [...] There is also sādhāraṇa dharma, or a common dharma that is applicable to all— for example, respecting elders, protecting the innocent, and so on (Lingat and Derrett 1973).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 52]</a>",
"description": null
},
{
"id": 98,
"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_is_broad",
"coded_value": "present",
"comment": "\"Varṇāṣrama dharma puts Brahmins at the top of the ritual and social hierarchy. At the bottom are Ṣudras and those who are avarṇa (i.e., without a varṇa)—who are outside of the varṇa system and below the lowest rungs of it, excluded from a range of ritual, and hence social, functions and spaces. Interpersonal behavior is guided to a great degree by the logic of the varṇāṣrama system, which the DhS authors attribute to the earliest of the Vedas, the Ṛgveda. Transgressions of these prescribed rules require expiation in the form of prāyascit (repentance) to nullify the karmic demerit accrued through these transgressions. [...] There is also sādhāraṇa dharma, or a common dharma that is applicable to all— for example, respecting elders, protecting the innocent, and so on (Lingat and Derrett 1973).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 52]</a>",
"description": null
},
{
"id": 99,
"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_is_broad",
"coded_value": "present",
"comment": "\"Varṇāṣrama dharma puts Brahmins at the top of the ritual and social hierarchy. At the bottom are Ṣudras and those who are avarṇa (i.e., without a varṇa)—who are outside of the varṇa system and below the lowest rungs of it, excluded from a range of ritual, and hence social, functions and spaces. Interpersonal behavior is guided to a great degree by the logic of the varṇāṣrama system, which the DhS authors attribute to the earliest of the Vedas, the Ṛgveda. Transgressions of these prescribed rules require expiation in the form of prāyascit (repentance) to nullify the karmic demerit accrued through these transgressions. [...] There is also sādhāraṇa dharma, or a common dharma that is applicable to all— for example, respecting elders, protecting the innocent, and so on (Lingat and Derrett 1973).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 52]</a>",
"description": null
},
{
"id": 100,
"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_is_broad",
"coded_value": "present",
"comment": "\"Varṇāṣrama dharma puts Brahmins at the top of the ritual and social hierarchy. At the bottom are Ṣudras and those who are avarṇa (i.e., without a varṇa)—who are outside of the varṇa system and below the lowest rungs of it, excluded from a range of ritual, and hence social, functions and spaces. Interpersonal behavior is guided to a great degree by the logic of the varṇāṣrama system, which the DhS authors attribute to the earliest of the Vedas, the Ṛgveda. Transgressions of these prescribed rules require expiation in the form of prāyascit (repentance) to nullify the karmic demerit accrued through these transgressions. [...] There is also sādhāraṇa dharma, or a common dharma that is applicable to all— for example, respecting elders, protecting the innocent, and so on (Lingat and Derrett 1973).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 52]</a>",
"description": null
},
{
"id": 101,
"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_is_broad",
"coded_value": "present",
"comment": "\"Varṇāṣrama dharma puts Brahmins at the top of the ritual and social hierarchy. At the bottom are Ṣudras and those who are avarṇa (i.e., without a varṇa)—who are outside of the varṇa system and below the lowest rungs of it, excluded from a range of ritual, and hence social, functions and spaces. Interpersonal behavior is guided to a great degree by the logic of the varṇāṣrama system, which the DhS authors attribute to the earliest of the Vedas, the Ṛgveda. Transgressions of these prescribed rules require expiation in the form of prāyascit (repentance) to nullify the karmic demerit accrued through these transgressions. [...] There is also sādhāraṇa dharma, or a common dharma that is applicable to all— for example, respecting elders, protecting the innocent, and so on (Lingat and Derrett 1973).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 52]</a>",
"description": null
}
]
}