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{
"id": 1,
"polity": {
"id": 673,
"name": "ni_wukari_fed",
"long_name": "Wukari Federation",
"start_year": 1820,
"end_year": 1899
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
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"name": "Moralizing_enforcement_is_certain",
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"comment": "The following extract suggests that a moral transgressor could appease the god Achu Nyande by means of a libation. “Achu Nyande, the god of thunder and lightning, was another prominent deity. Erring members of the community such as thieves received judgement from this god in the form of their being struck dead or their property set ablaze by lightning. Meek noted that: ‘A man whose house has been struck by lightning will sometimes confess that he had at some time stolen some property, and he will seek to have matters put right by a libation to Achu nyande. But it is not assumed that in all cases in which a man's house has been struck he is ipso facto a culprit. (Meek 1931: 286—7)’.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4IDFBD4T\">[Elawa 0, p. 216]</a> However: “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.’” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/FDXAZ333\">[Meek 1931, p. 198]</a>",
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},
{
"id": 2,
"polity": {
"id": 658,
"name": "ni_kwararafa",
"long_name": "Kwararafa",
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"end_year": 1820
},
"year_from": 596,
"year_to": 1599,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "A~P",
"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>",
"description": ""
},
{
"id": 3,
"polity": {
"id": 658,
"name": "ni_kwararafa",
"long_name": "Kwararafa",
"start_year": 596,
"end_year": 1820
},
"year_from": 1600,
"year_to": 1820,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"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>",
"description": ""
},
{
"id": 4,
"polity": {
"id": 675,
"name": "se_saloum_k",
"long_name": "Kingdom of Saloum",
"start_year": 1490,
"end_year": 1863
},
"year_from": null,
"year_to": null,
"tag": "SSP",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "unknown",
"comment": null,
"description": ""
},
{
"id": 5,
"polity": {
"id": 676,
"name": "se_baol_k",
"long_name": "Kingdom of Baol",
"start_year": 1550,
"end_year": 1890
},
"year_from": null,
"year_to": null,
"tag": "SSP",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "unknown",
"comment": "“Regarding the traditional religion of the Wolofs, we have very little documentation that would have allowed us to identify an organized institution or precise religious theology.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9KV5MEKN\">[Barry 2012, p. 35]</a>",
"description": ""
},
{
"id": 6,
"polity": {
"id": 682,
"name": "se_jolof_k",
"long_name": "Kingdom of Jolof",
"start_year": 1549,
"end_year": 1865
},
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"year_to": null,
"tag": "SSP",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "unknown",
"comment": "“Regarding the traditional religion of the Wolofs, we have very little documentation that would have allowed us to identify an organized institution or precise religious theology.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9KV5MEKN\">[Barry 2012, p. 35]</a>",
"description": ""
},
{
"id": 7,
"polity": {
"id": 679,
"name": "se_jolof_emp",
"long_name": "Jolof Empire",
"start_year": 1360,
"end_year": 1549
},
"year_from": null,
"year_to": null,
"tag": "SSP",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "unknown",
"comment": "“Regarding the traditional religion of the Wolofs, we have very little documentation that would have allowed us to identify an organized institution or precise religious theology.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9KV5MEKN\">[Barry 2012, p. 35]</a>",
"description": ""
},
{
"id": 8,
"polity": {
"id": 671,
"name": "ni_dahomey_k",
"long_name": "Foys",
"start_year": 1715,
"end_year": 1894
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "“Legba is the messenger of the gods. […] As messenger transmitting to the executive deities the punishments and rewards the verdicts of life and death, health or misfortune that are decreed for every individual, he can, when he chooses, fail to transmit a message correctly and thus cause a change in a man’s destiny. If a person, therefore, satisfies Legba with the number and character of sacrifices offered him, his favor may avert misfortune, and foil death itself. Conversely, a man who has not satisfied Legba is in grave danger, for even though good things are decreed for him, the evil destined for a favorite of the trickster may be brought to such a person.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PHZX8URJ\">[Herskovits_Herskovits 1964, p. 55]</a> “His Vody [gods?] are to him symbols neither of Absolute Good, not of Absolute Evil. Each Vody has his gifts to man and his punishments when angered, but the Dahomean’s logic tells him that the gods can be willful and impetuous, that they can be won with patience, that they can be moved to show favoritism.” [examples follow of the kinds of prolonged negotiations Dahomeans can engage in with their gods] <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PHZX8URJ\">[Herskovits_Herskovits 1964, p. 71]</a>",
"description": ""
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{
"id": 9,
"polity": {
"id": 484,
"name": "iq_abbasid_cal_2",
"long_name": "Abbasid Caliphate II",
"start_year": 1191,
"end_year": 1258
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell). <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
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{
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"id": 367,
"name": "eg_ayyubid_sultanate",
"long_name": "Ayyubid Sultanate",
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"end_year": 1250
},
"year_from": null,
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"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
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{
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"polity": {
"id": 221,
"name": "tn_fatimid_cal",
"long_name": "Fatimid Caliphate",
"start_year": 909,
"end_year": 1171
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
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},
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"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
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},
"year_from": null,
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"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
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"name": "ir_buyid_confederation",
"long_name": "Buyid Confederation",
"start_year": 932,
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},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
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"name": "ir_saffarid_emp",
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},
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"tag": "TRS",
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"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 16,
"polity": {
"id": 361,
"name": "eg_thulunid_ikhshidid",
"long_name": "Egypt - Tulunid-Ikhshidid Period",
"start_year": 868,
"end_year": 969
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 17,
"polity": {
"id": 232,
"name": "eg_mamluk_sultanate_1",
"long_name": "Egypt - Mamluk Sultanate I",
"start_year": 1260,
"end_year": 1348
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 18,
"polity": {
"id": 236,
"name": "eg_mamluk_sultanate_2",
"long_name": "Egypt - Mamluk Sultanate II",
"start_year": 1348,
"end_year": 1412
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 19,
"polity": {
"id": 239,
"name": "eg_mamluk_sultanate_3",
"long_name": "Egypt - Mamluk Sultanate III",
"start_year": 1412,
"end_year": 1517
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 20,
"polity": {
"id": 173,
"name": "tr_ottoman_emirate",
"long_name": "Ottoman Emirate",
"start_year": 1299,
"end_year": 1402
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 21,
"polity": {
"id": 174,
"name": "tr_ottoman_emp_1",
"long_name": "Ottoman Empire I",
"start_year": 1402,
"end_year": 1517
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 22,
"polity": {
"id": 175,
"name": "tr_ottoman_emp_2",
"long_name": "Ottoman Empire II",
"start_year": 1517,
"end_year": 1683
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 23,
"polity": {
"id": 176,
"name": "tr_ottoman_emp_3",
"long_name": "Ottoman Empire III",
"start_year": 1683,
"end_year": 1839
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 24,
"polity": {
"id": 177,
"name": "tr_ottoman_emp_4",
"long_name": "Ottoman Empire IV",
"start_year": 1839,
"end_year": 1922
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 25,
"polity": {
"id": 542,
"name": "tr_ottoman_emp_4_copy",
"long_name": "Yemen - Ottoman period",
"start_year": 1873,
"end_year": 1920
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
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},
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"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
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{
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},
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"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
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{
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},
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"tag": "TRS",
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"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
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"name": "ir_qajar_dyn",
"long_name": "Qajar Dynasty",
"start_year": 1794,
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},
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"tag": "TRS",
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"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
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"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
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"name": "ye_ziyad_dyn",
"long_name": "Yemen Ziyadid Dynasty",
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},
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"name": "Moralizing_enforcement_is_certain",
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"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
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"name": "ye_warlords",
"long_name": "Yemen - Era of Warlords",
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},
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"tag": "TRS",
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"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
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"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_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
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"name": "ye_tahirid_dyn",
"long_name": "Yemen - Tahirid Dynasty",
"start_year": 1454,
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},
"year_from": null,
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"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
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"id": 541,
"name": "ye_qasimid_dyn",
"long_name": "Yemen - Qasimid Dynasty",
"start_year": 1637,
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},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
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"name": "om_busaidi_imamate_1",
"long_name": "Imamate of Oman and Muscat",
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},
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"tag": "TRS",
"is_disputed": false,
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"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 36,
"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_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 37,
"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_certain",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 38,
"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_certain",
"coded_value": "present",
"comment": "\"According to scripture, bodhisattvas possessed both superhuman powers and limitless compassion. They thus became the object of appeals to overcome karmic destiny. This power to interfere with the effects of karma was rooted in early Mahayana texts, which claimed that certain religious acts, such as confession, repetition of a mantra, or recitation of a sutra, could have this effect (Atwood 2014). This extended to a range of purificatory practices in later Mahayana (Ghose 2007). However, these practices did not override karma beliefs; some Mahayana thinkers denied that it was even possible to nullify karma (Ch’en 1972: 111). In practice, merit making and avoidance of bad karma continued to be highly salient in most Mahayana societies, and the presence and prominence of purification rituals varied widely (McGuire 2014: 15).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 113]</a>",
"description": ""
},
{
"id": 39,
"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_certain",
"coded_value": "present",
"comment": "\"According to an-Nadim, The Shaburagan, Mani’s writing in Middle Persian dedicated to the Sasanian emperor Shapur I, described the three forms of postmortem judgment: 'These are the three paths apportioned for the souls of humans. One of them leads to paradise (lit. “the gardens”) and they (who travel on it) are the elect. The second leads (back) to the world and (its) terrors, and they (who travel on it) observe the religion and provide assistance to the elect. The third leads to jahannam (i.e. hell) and they (who travel on it) are the wicked people.' (an-Nadim in Kitāb Fihrist, trans. Reeves 2011: 101)\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BHP8TJWM\">[Dilley_et_al 2024, p. 125]</a>",
"description": ""
},
{
"id": 40,
"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_certain",
"coded_value": "unknown",
"comment": null,
"description": ""
},
{
"id": 41,
"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_certain",
"coded_value": "present",
"comment": "\"One's choice here and now determines one's eternal destiny. […] [T]here is no recourse to atonement or intercession and no provision for them. Eternal salvation rests on the efficacy of one's own good thoughts, good words, and good deeds.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 91]</a> However: \"Nevertheless, the wicked are not lost forever. For the all-merciful Ahura Mazda will ultimately, at the end of time, redeem them from their sinful past.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 73]</a>",
"description": ""
},
{
"id": 42,
"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_certain",
"coded_value": "present",
"comment": "\"One's choice here and now determines one's eternal destiny. […] [T]here is no recourse to atonement or intercession and no provision for them. Eternal salvation rests on the efficacy of one's own good thoughts, good words, and good deeds.\"9 <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 91]</a> However: \"Nevertheless, the wicked are not lost forever. For the all-merciful Ahura Mazda will ultimately, at the end of time, redeem them from their sinful past.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 73]</a>",
"description": ""
},
{
"id": 43,
"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_certain",
"coded_value": "present",
"comment": "\"One's choice here and now determines one's eternal destiny. […] [T]here is no recourse to atonement or intercession and no provision for them. Eternal salvation rests on the efficacy of one's own good thoughts, good words, and good deeds.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 91]</a> However: \"Nevertheless, the wicked are not lost forever. For the all-merciful Ahura Mazda will ultimately, at the end of time, redeem them from their sinful past.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 73]</a>",
"description": ""
},
{
"id": 44,
"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_certain",
"coded_value": "present",
"comment": "\"One's choice here and now determines one's eternal destiny. […] [T]here is no recourse to atonement or intercession and no provision for them. Eternal salvation rests on the efficacy of one's own good thoughts, good words, and good deeds.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 91]</a> However: \"Nevertheless, the wicked are not lost forever. For the all-merciful Ahura Mazda will ultimately, at the end of time, redeem them from their sinful past.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 73]</a>",
"description": ""
},
{
"id": 45,
"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_certain",
"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": 46,
"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_certain",
"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": 47,
"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_certain",
"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": 48,
"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_certain",
"coded_value": "absent",
"comment": "Ethnographic sources and oral tradition show an absence of certain moralizing enforcement in Haudenosaunee cosmology. Haudenosaunee cosmology mainly focuses on holistic interconnectedness, natural cause and effect, and the relationship between humans and nature. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A43ZSPMP\">[Foley 1975, p. 46]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/S9B7K8TW\">[ST._JOHN 1981, p. 50]</a> Though oral traditions include stories meant to encourage values such as \"honesty\" and \"kindness\", they do not suggest that those who fail to follow these values inevitably suffer punishment by moralizing forces. Indeed, some traditional stories feature characters who transgress these values but someone else suffers the consequences. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8KM69ZFD\">[Oneida_Indian_Nation 2020]</a>",
"description": ""
},
{
"id": 49,
"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_certain",
"coded_value": "absent",
"comment": "Ethnographic sources and oral tradition show an absence of certain moralizing enforcement in Haudenosaunee cosmology. Haudenosaunee cosmology mainly focuses on holistic interconnectedness, natural cause and effect, and the relationship between humans and nature. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A43ZSPMP\">[Foley 1975, p. 46]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/S9B7K8TW\">[ST._JOHN 1981, p. 50]</a> Though oral traditions include stories meant to encourage values such as \"honesty\" and \"kindness\", they do not suggest that those who fail to follow these values inevitably suffer punishment by moralizing forces. Indeed, some traditional stories feature characters who transgress these values but someone else suffers the consequences. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8KM69ZFD\">[Oneida_Indian_Nation 2020]</a>",
"description": ""
},
{
"id": 50,
"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": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "Though one's behavior in life was not thought to result in punishment or reward in the afterlife, a prosocial person was thought to experience a positive fate after death. In life, gods and spirits of the dead punished acts of disloyalty toward kin, likely among other types of moral transgression. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RKAPJESV\">[Goodenough 2002, p. 211]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RKAPJESV\">[Goodenough 2002, pp. 135-150]</a>",
"description": ""
}
]
}