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{
"id": 51,
"polity": {
"id": 58,
"name": "fm_truk_2",
"long_name": "Chuuk - Late Truk",
"start_year": 1886,
"end_year": 1948
},
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"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": ""
},
{
"id": 52,
"polity": {
"id": 111,
"name": "in_achik_1",
"long_name": "Early A'chik",
"start_year": 1775,
"end_year": 1867
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Though today most A’chik identify as Christian, pre-Christian beliefs persist. We are inferring that these are similar to beliefs prevalent in this region in the late 18th and 19th centuries CE as well (note that we could not find sources on this topic that predated the early 20th century). \r\n\r\nThe A’chik abide by a code of conduct intended to regulate interpersonal behavior, but this code is not enforced by either gods or spirits. Indeed, A’chik religion is not moralising. The A’chik believe that gods and spirits may punish transgressions through illness, crop failure, or natural calamities. Similarly, when pleased, they are thought to provide people with blessings and benefits. However, the kinds of transgressions the gods and spirits are thought to punish do not constitute socially harmful behaviors: example include eating certain crops at the wrong time of year, or not respecting fast days. Similarly, the main method by which the A’chik attempt to please gods and spirits is through ceremonies. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PT327DM8\">[Marak 2005, p. 111]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PT327DM8\">[Marak 2005, p. 58]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PT327DM8\">[Marak 2005, pp. 69-70]</a>",
"description": ""
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{
"id": 53,
"polity": {
"id": 112,
"name": "in_achik_2",
"long_name": "Late A'chik",
"start_year": 1867,
"end_year": 1956
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Though today most A’chik identify as Christian, pre-Christian beliefs persist. We are inferring that these are similar to beliefs prevalent in this region in the late 18th and 19th centuries CE as well (note that we could not find sources on this topic that predated the early 20th century). \r\n\r\nThe A’chik abide by a code of conduct intended to regulate interpersonal behavior, but this code is not enforced by either gods or spirits. Indeed, A’chik religion is not moralising. The A’chik believe that gods and spirits may punish transgressions through illness, crop failure, or natural calamities. Similarly, when pleased, they are thought to provide people with blessings and benefits. However, the kinds of transgressions the gods and spirits are thought to punish do not constitute socially harmful behaviors: example include eating certain crops at the wrong time of year, or not respecting fast days. Similarly, the main method by which the A’chik attempt to please gods and spirits is through ceremonies. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PT327DM8\">[Marak 2005, p. 111]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PT327DM8\">[Marak 2005, p. 58]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PT327DM8\">[Marak 2005, pp. 69-70]</a>",
"description": ""
},
{
"id": 54,
"polity": {
"id": 194,
"name": "ru_sakha_early",
"long_name": "Sakha - Early",
"start_year": 1400,
"end_year": 1632
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "In reconstructions of Sakha beliefs and rituals by ethnographic sources, moral enforcement is not certain: the language in these sources suggests absence of definite cause and effect. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/H5QTMX2B\">[Sauer 1802, p. 123]</a>",
"description": ""
},
{
"id": 55,
"polity": {
"id": 195,
"name": "ru_sakha_late",
"long_name": "Sakha - Late",
"start_year": 1632,
"end_year": 1900
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "In reconstructions of Sakha beliefs and rituals by ethnographic sources, moral enforcement is not certain: the language in these sources suggests absence of definite cause and effect. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/H5QTMX2B\">[Sauer 1802, p. 123]</a>",
"description": ""
},
{
"id": 56,
"polity": {
"id": 153,
"name": "id_iban_1",
"long_name": "Iban - Pre-Brooke",
"start_year": 1650,
"end_year": 1841
},
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"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Ethnographic studies describe how moralizing enforcement is certain in Iban religion. Breaking adat results in punishment by members of the community, but in some cases, violations “disturb relations with the spiritual world and unless repaired by ritual means are believed to provoke supernatural retaliation (Sandin and Clifford 1980: xiii-xiv).” Even if one escapes immediate punishment, they will eventually face calamity or supernatural retribution (Sandin and Sather 1980: xxvii). However, if an individual is punished by the community and/or the correct rituals are performed, it seems that supernatural retribution can be avoided. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TMZDKXSW\">[Sandin_Sather 1980]</a>",
"description": ""
},
{
"id": 57,
"polity": {
"id": 154,
"name": "id_iban_2",
"long_name": "Iban - Brooke Raj and Colonial",
"start_year": 1841,
"end_year": 1987
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Ethnographic studies describe how moralizing enforcement is certain in Iban religion. Breaking adat results in punishment by members of the community, but in some cases, violations “disturb relations with the spiritual world and unless repaired by ritual means are believed to provoke supernatural retaliation (Sandin and Clifford 1980: xiii-xiv).” Even if one escapes immediate punishment, they will eventually face calamity or supernatural retribution (Sandin and Sather 1980: xxvii). However, if an individual is punished by the community and/or the correct rituals are performed, it seems that supernatural retribution can be avoided. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TMZDKXSW\">[Sandin_Sather 1980]</a>",
"description": ""
},
{
"id": 58,
"polity": {
"id": 10,
"name": "mx_basin_of_mexico_5",
"long_name": "Late Formative Basin of Mexico",
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},
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"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Scholarly opinion differs on the extent to which supernatural powers from Teotihuacan through Aztec times were concerned with monitoring and enforcing moral behaviour among humans, which leads to our code expressing this disagreement. Further, there is evidence that certain core principles of later Aztec religion—including certain suites of deities depicted in mural paintings, elements of the layout of sacred architecture, and types of rituals of termination and dedication—had their origins in the pre-Teotihuacan cultures of the Formative period and were further elaborated at Teotihuacan and the Toltec period. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/URQQ68E2\">[McKeever_Furst 1995]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UX23J6C6\">[Carballo 2016]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a>",
"description": ""
},
{
"id": 59,
"polity": {
"id": 11,
"name": "mx_basin_of_mexico_6",
"long_name": "Terminal Formative Basin of Mexico",
"start_year": -100,
"end_year": 99
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Scholarly opinion differs on the extent to which supernatural powers from Teotihuacan through Aztec times were concerned with monitoring and enforcing moral behaviour among humans, which leads to our code expressing this disagreement. Further, there is evidence that certain core principles of later Aztec religion—including certain suites of deities depicted in mural paintings, elements of the layout of sacred architecture, and types of rituals of termination and dedication—had their origins in the pre-Teotihuacan cultures of the Formative period and were further elaborated at Teotihuacan and the Toltec period. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/URQQ68E2\">[McKeever_Furst 1995]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UX23J6C6\">[Carballo 2016]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a>",
"description": ""
},
{
"id": 60,
"polity": {
"id": 12,
"name": "mx_basin_of_mexico_7",
"long_name": "Classic Basin of Mexico",
"start_year": 100,
"end_year": 649
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Scholarly opinion differs on the extent to which supernatural powers from Teotihuacan through Aztec times were concerned with monitoring and enforcing moral behaviour among humans, which leads to our code expressing this disagreement. Further, there is evidence that certain core principles of later Aztec religion—including certain suites of deities depicted in mural paintings, elements of the layout of sacred architecture, and types of rituals of termination and dedication—had their origins in the pre-Teotihuacan cultures of the Formative period and were further elaborated at Teotihuacan and the Toltec period. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/URQQ68E2\">[McKeever_Furst 1995]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UX23J6C6\">[Carballo 2016]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a>",
"description": ""
},
{
"id": 61,
"polity": {
"id": 13,
"name": "mx_basin_of_mexico_8",
"long_name": "Epiclassic Basin of Mexico",
"start_year": 650,
"end_year": 899
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Scholarly opinion differs on the extent to which supernatural powers from Teotihuacan through Aztec times were concerned with monitoring and enforcing moral behaviour among humans, which leads to our code expressing this disagreement. Further, there is evidence that certain core principles of later Aztec religion—including certain suites of deities depicted in mural paintings, elements of the layout of sacred architecture, and types of rituals of termination and dedication—had their origins in the pre-Teotihuacan cultures of the Formative period and were further elaborated at Teotihuacan and the Toltec period. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/URQQ68E2\">[McKeever_Furst 1995]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UX23J6C6\">[Carballo 2016]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a>",
"description": ""
},
{
"id": 62,
"polity": {
"id": 14,
"name": "mx_toltec",
"long_name": "Toltecs",
"start_year": 900,
"end_year": 1199
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Scholarly opinion differs on the extent to which supernatural powers from Teotihuacan through Aztec times were concerned with monitoring and enforcing moral behaviour among humans, which leads to our code expressing this disagreement. Further, there is evidence that certain core principles of later Aztec religion—including certain suites of deities depicted in mural paintings, elements of the layout of sacred architecture, and types of rituals of termination and dedication—had their origins in the pre-Teotihuacan cultures of the Formative period and were further elaborated at Teotihuacan and the Toltec period. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/URQQ68E2\">[McKeever_Furst 1995]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UX23J6C6\">[Carballo 2016]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a>",
"description": ""
},
{
"id": 63,
"polity": {
"id": 15,
"name": "mx_basin_of_mexico_10",
"long_name": "Middle Postclassic Basin of Mexico",
"start_year": 1200,
"end_year": 1426
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Scholarly opinion differs on the extent to which supernatural powers from Teotihuacan through Aztec times were concerned with monitoring and enforcing moral behaviour among humans, which leads to our code expressing this disagreement. Further, there is evidence that certain core principles of later Aztec religion—including certain suites of deities depicted in mural paintings, elements of the layout of sacred architecture, and types of rituals of termination and dedication—had their origins in the pre-Teotihuacan cultures of the Formative period and were further elaborated at Teotihuacan and the Toltec period. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/URQQ68E2\">[McKeever_Furst 1995]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UX23J6C6\">[Carballo 2016]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a>",
"description": ""
},
{
"id": 64,
"polity": {
"id": 16,
"name": "mx_aztec_emp",
"long_name": "Aztec Empire",
"start_year": 1427,
"end_year": 1526
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Some scholars argue that the Aztecs believed certain powerful gods were chiefly concerned with maintaining cosmic order, which could be upset by moral transgressions on the part of humans. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a> Sources such as the Florentine Codex, an ethnographic text compiled in the 16th century, describing beliefs among Aztecs that they “were admonished for bad conduct, but not because it showed disobedience to God or had consequences for the salvation of one’s soul. Instead, their disorderly actions endangered the community’s welfare and undermined the cosmic order”. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/XGD8MNHU\">[Peterson_Trerraciano 2019, p. 177]</a> Others, however, disagree with the interpretation that Mesoamerican gods had any sort of omniscience and argue that they were fairly limited in their ability to intervene in human life, so were not effective moral punishers. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8VM3D7QV\">[Helmke_Nielsen_Robb 2017, p. 135]</a>",
"description": ""
},
{
"id": 65,
"polity": {
"id": 525,
"name": "mx_monte_alban_1_early",
"long_name": "Early Monte Alban I",
"start_year": -500,
"end_year": -300
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Archaeological evidence from the Late Formative period (beginning around 500 BCE) at the central site of Monté Alban suggests that supernatural agents were thought to be motivated not so much by the moral quality of their worshippers’ behavior towards other humans, but by the quality of their offerings to their gods. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPXCWSSG\">[Joyce 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZNCR3XRZ\">[Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 66,
"polity": {
"id": 526,
"name": "mx_monte_alban_1_late",
"long_name": "Monte Alban Late I",
"start_year": -300,
"end_year": -100
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Archaeological evidence from the Late Formative period (beginning around 500 BCE) at the central site of Monté Alban suggests that supernatural agents were thought to be motivated not so much by the moral quality of their worshippers’ behavior towards other humans, but by the quality of their offerings to their gods. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPXCWSSG\">[Joyce 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZNCR3XRZ\">[Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 67,
"polity": {
"id": 527,
"name": "mx_monte_alban_2",
"long_name": "Monte Alban II",
"start_year": -100,
"end_year": 200
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Archaeological evidence from the Late Formative period (beginning around 500 BCE) at the central site of Monté Alban suggests that supernatural agents were thought to be motivated not so much by the moral quality of their worshippers’ behavior towards other humans, but by the quality of their offerings to their gods. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPXCWSSG\">[Joyce 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZNCR3XRZ\">[Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 68,
"polity": {
"id": 528,
"name": "mx_monte_alban_3_a",
"long_name": "Monte Alban III",
"start_year": 200,
"end_year": 500
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Archaeological evidence from the Late Formative period (beginning around 500 BCE) at the central site of Monté Alban suggests that supernatural agents were thought to be motivated not so much by the moral quality of their worshippers’ behavior towards other humans, but by the quality of their offerings to their gods. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPXCWSSG\">[Joyce 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZNCR3XRZ\">[Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 69,
"polity": {
"id": 529,
"name": "mx_monte_alban_3_b_4",
"long_name": "Monte Alban IIIB and IV",
"start_year": 500,
"end_year": 900
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Archaeological evidence from the Late Formative period (beginning around 500 BCE) at the central site of Monté Alban suggests that supernatural agents were thought to be motivated not so much by the moral quality of their worshippers’ behavior towards other humans, but by the quality of their offerings to their gods. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPXCWSSG\">[Joyce 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZNCR3XRZ\">[Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 70,
"polity": {
"id": 532,
"name": "mx_monte_alban_5",
"long_name": "Monte Alban V",
"start_year": 900,
"end_year": 1520
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Archaeological evidence from the Late Formative period (beginning around 500 BCE) at the central site of Monté Alban suggests that supernatural agents were thought to be motivated not so much by the moral quality of their worshippers’ behavior towards other humans, but by the quality of their offerings to their gods. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPXCWSSG\">[Joyce 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZNCR3XRZ\">[Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 71,
"polity": {
"id": 32,
"name": "us_cahokia_1",
"long_name": "Cahokia - Lohman-Stirling",
"start_year": 1050,
"end_year": 1199
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "The cosmology of Cahokia, the Southeastern Ceremonial Complex, seems to have different scholarly interpretations. \r\n\r\nDye suggests a belief in a moralizing Earth Mother figure who would punish those that broke taboos but could be won over through ritual. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4J6F57AD\">[Dye 2000, p. 146]</a> Granberry suggests a belief in an underworld where the dead are reborn as children, seemingly regardless of the moral quality of their actions in life. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VF7N6BBM\">[Granberry 2005, p. 114]</a> Other interpretations highlight themes of holistic interconnectedness, which would be more in line with what is known about later indigenous cosmology in the region, where moralizing supernatural concern was not a significant feature. For example, Hall details how reincarnation was linked to mound building at Cahokia: the earth on the mound that would grow grass in the spring represented the reincarnation of the person buried beneath it. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VF7N6BBM\">[Granberry 2005, p. 35]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VF7N6BBM\">[Granberry 2005, p. 57]</a>",
"description": ""
},
{
"id": 72,
"polity": {
"id": 33,
"name": "us_cahokia_2",
"long_name": "Cahokia - Moorehead",
"start_year": 1200,
"end_year": 1275
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "The cosmology of Cahokia, the Southeastern Ceremonial Complex, seems to have different scholarly interpretations. \r\n\r\nDye suggests a belief in a moralizing Earth Mother figure who would punish those that broke taboos but could be won over through ritual. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4J6F57AD\">[Dye 2000, p. 146]</a> Granberry suggests a belief in an underworld where the dead are reborn as children, seemingly regardless of the moral quality of their actions in life. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VF7N6BBM\">[Granberry 2005, p. 114]</a> Other interpretations highlight themes of holistic interconnectedness, which would be more in line with what is known about later indigenous cosmology in the region, where moralizing supernatural concern was not a significant feature. For example, Hall details how reincarnation was linked to mound building at Cahokia: the earth on the mound that would grow grass in the spring represented the reincarnation of the person buried beneath it. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8KH357GV\">[Hall 1997, p. 35]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8KH357GV\">[Hall 1997, p. 57]</a>",
"description": ""
},
{
"id": 73,
"polity": {
"id": 28,
"name": "us_cahokia_3",
"long_name": "Cahokia - Sand Prairie",
"start_year": 1275,
"end_year": 1400
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "The cosmology of Cahokia, the Southeastern Ceremonial Complex, seems to have different scholarly interpretations. \r\n\r\nDye suggests a belief in a moralizing Earth Mother figure who would punish those that broke taboos but could be won over through ritual. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4J6F57AD\">[Dye 2000, p. 146]</a> Granberry suggests a belief in an underworld where the dead are reborn as children, seemingly regardless of the moral quality of their actions in life. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VF7N6BBM\">[Granberry 2005, p. 114]</a> Other interpretations highlight themes of holistic interconnectedness, which would be more in line with what is known about later indigenous cosmology in the region, where moralizing supernatural concern was not a significant feature. For example, Hall details how reincarnation was linked to mound building at Cahokia: the earth on the mound that would grow grass in the spring represented the reincarnation of the person buried beneath it. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8KH357GV\">[Hall 1997, p. 35]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8KH357GV\">[Hall 1997, p. 57]</a>",
"description": ""
},
{
"id": 74,
"polity": {
"id": 30,
"name": "us_early_illinois_confederation",
"long_name": "Early Illinois Confederation",
"start_year": 1640,
"end_year": 1717
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "Neither surviving Illionois oral traditions nor contemporary French observations suggest that supernatural moralizing enforcement constituted a significant element of Illinois beliefs at this time. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/KVBP3XCV\">[webpage_The Illinois: Beliefs]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/FEDEGDEE\">[Marquette_Thwaites 1959, pp. 139-141]</a>",
"description": ""
},
{
"id": 75,
"polity": {
"id": 113,
"name": "gh_akan",
"long_name": "Akan - Pre-Ashanti",
"start_year": 1501,
"end_year": 1701
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "The Akan acknowledge that both Nyame and the abosom are often slow to address injustices, even when these are particularly egregious, operating on an entirely different time scale than humans. Even the most \"hot-headed\" deity, Densu, whose reaction to injustices is thought to be swiftest, may only address wrongs after repeated prompting. Moreover, wrong-doers and transgressors may successfully bribe or appease the abosom through offerings and sacrifices. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CHETBKN5\">[Ephirim-Donkor 2010, p. 8]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CHETBKN5\">[Ephirim-Donkor 2010, pp. 57-58]</a>",
"description": ""
},
{
"id": 76,
"polity": {
"id": 114,
"name": "gh_ashanti_emp",
"long_name": "Ashanti Empire",
"start_year": 1701,
"end_year": 1895
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "The Akan acknowledge that both Nyame and the abosom are often slow to address injustices, even when these are particularly egregious, operating on an entirely different time scale than humans. Even the most \"hot-headed\" deity, Densu, whose reaction to injustices is thought to be swiftest, may only address wrongs after repeated prompting. Moreover, wrong-doers and transgressors may successfully bribe or appease the abosom through offerings and sacrifices. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CHETBKN5\">[Ephirim-Donkor 2010, p. 8]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CHETBKN5\">[Ephirim-Donkor 2010, pp. 57-58]</a>",
"description": ""
},
{
"id": 77,
"polity": {
"id": 42,
"name": "kh_angkor_3",
"long_name": "Late Angkor",
"start_year": 1220,
"end_year": 1432
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"Because one cannot know the extent of karma accumulated from previous lives, living morally cannot guarantee positive outcomes; it is, nonetheless, the best way to increase their likelihood. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 78,
"polity": {
"id": 631,
"name": "sl_anuradhapura_3",
"long_name": "Anurādhapura III",
"start_year": 428,
"end_year": 614
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"Because one cannot know the extent of karma accumulated from previous lives, living morally cannot guarantee positive outcomes; it is, nonetheless, the best way to increase their likelihood. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 79,
"polity": {
"id": 635,
"name": "sl_anuradhapura_2",
"long_name": "Anurādhapura II",
"start_year": 70,
"end_year": 428
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"Because one cannot know the extent of karma accumulated from previous lives, living morally cannot guarantee positive outcomes; it is, nonetheless, the best way to increase their likelihood. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 80,
"polity": {
"id": 44,
"name": "th_ayutthaya",
"long_name": "Ayutthaya",
"start_year": 1593,
"end_year": 1767
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"Because one cannot know the extent of karma accumulated from previous lives, living morally cannot guarantee positive outcomes; it is, nonetheless, the best way to increase their likelihood. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 81,
"polity": {
"id": 43,
"name": "kh_khmer_k",
"long_name": "Khmer Kingdom",
"start_year": 1432,
"end_year": 1594
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"Because one cannot know the extent of karma accumulated from previous lives, living morally cannot guarantee positive outcomes; it is, nonetheless, the best way to increase their likelihood. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 82,
"polity": {
"id": 45,
"name": "th_rattanakosin",
"long_name": "Rattanakosin",
"start_year": 1782,
"end_year": 1873
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"Because one cannot know the extent of karma accumulated from previous lives, living morally cannot guarantee positive outcomes; it is, nonetheless, the best way to increase their likelihood. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 83,
"polity": {
"id": 630,
"name": "sl_polonnaruva",
"long_name": "Polonnaruwa",
"start_year": 1070,
"end_year": 1255
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"Because one cannot know the extent of karma accumulated from previous lives, living morally cannot guarantee positive outcomes; it is, nonetheless, the best way to increase their likelihood. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 84,
"polity": {
"id": 628,
"name": "sl_dambadeniya",
"long_name": "Dambadaneiya",
"start_year": 1232,
"end_year": 1293
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"Because one cannot know the extent of karma accumulated from previous lives, living morally cannot guarantee positive outcomes; it is, nonetheless, the best way to increase their likelihood. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 85,
"polity": {
"id": 633,
"name": "sl_anuradhapura_1",
"long_name": "Anurādhapura I",
"start_year": -300,
"end_year": 70
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"Because one cannot know the extent of karma accumulated from previous lives, living morally cannot guarantee positive outcomes; it is, nonetheless, the best way to increase their likelihood. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 86,
"polity": {
"id": 761,
"name": "th_reform_period_thailand",
"long_name": "Thailand Reform Period",
"start_year": 1887,
"end_year": 1932
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"Because one cannot know the extent of karma accumulated from previous lives, living morally cannot guarantee positive outcomes; it is, nonetheless, the best way to increase their likelihood. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 87,
"polity": {
"id": 629,
"name": "sl_anuradhapura_4",
"long_name": "Anurādhapura IV",
"start_year": 614,
"end_year": 1017
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"Because one cannot know the extent of karma accumulated from previous lives, living morally cannot guarantee positive outcomes; it is, nonetheless, the best way to increase their likelihood. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 88,
"polity": {
"id": 634,
"name": "sl_jaffa_k",
"long_name": "Jaffna",
"start_year": 1310,
"end_year": 1591
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "present",
"comment": "\"Because one cannot know the extent of karma accumulated from previous lives, living morally cannot guarantee positive outcomes; it is, nonetheless, the best way to increase their likelihood. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": null
},
{
"id": 89,
"polity": {
"id": 396,
"name": "in_pala_emp",
"long_name": "Pala Empire",
"start_year": 750,
"end_year": 1174
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_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": null
},
{
"id": 90,
"polity": {
"id": 791,
"name": "bd_khadga_dyn",
"long_name": "Khadga Dynasty",
"start_year": 650,
"end_year": 700
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_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": null
},
{
"id": 91,
"polity": {
"id": 780,
"name": "bd_chandra_dyn",
"long_name": "Chandra Dynasty",
"start_year": 900,
"end_year": 1050
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_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": null
},
{
"id": 92,
"polity": {
"id": 90,
"name": "in_vakataka_k",
"long_name": "Vakataka Kingdom",
"start_year": 255,
"end_year": 550
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "\"Varṇāṣrama dharma puts Brahmins at the top of the ritual and social hierarchy. At the bottom are Ṣudras and those who are avarṇa (i.e., without a varṇa)—who are outside of the varṇa system and below the lowest rungs of it, excluded from a range of ritual, and hence social, functions and spaces. Interpersonal behavior is guided to a great degree by the logic of the varṇāṣrama system, which the DhS authors attribute to the earliest of the Vedas, the Ṛgveda. Transgressions of these prescribed rules require expiation in the form of prāyascit (repentance) to nullify the karmic demerit accrued through these transgressions. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 52]</a>",
"description": null
},
{
"id": 93,
"polity": {
"id": 96,
"name": "in_kampili_k",
"long_name": "Kampili Kingdom",
"start_year": 1280,
"end_year": 1327
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "\"Varṇāṣrama dharma puts Brahmins at the top of the ritual and social hierarchy. At the bottom are Ṣudras and those who are avarṇa (i.e., without a varṇa)—who are outside of the varṇa system and below the lowest rungs of it, excluded from a range of ritual, and hence social, functions and spaces. Interpersonal behavior is guided to a great degree by the logic of the varṇāṣrama system, which the DhS authors attribute to the earliest of the Vedas, the Ṛgveda. Transgressions of these prescribed rules require expiation in the form of prāyascit (repentance) to nullify the karmic demerit accrued through these transgressions. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 52]</a>",
"description": null
},
{
"id": 94,
"polity": {
"id": 91,
"name": "in_kadamba_emp",
"long_name": "Kadamba Empire",
"start_year": 345,
"end_year": 550
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "\"Varṇāṣrama dharma puts Brahmins at the top of the ritual and social hierarchy. At the bottom are Ṣudras and those who are avarṇa (i.e., without a varṇa)—who are outside of the varṇa system and below the lowest rungs of it, excluded from a range of ritual, and hence social, functions and spaces. Interpersonal behavior is guided to a great degree by the logic of the varṇāṣrama system, which the DhS authors attribute to the earliest of the Vedas, the Ṛgveda. Transgressions of these prescribed rules require expiation in the form of prāyascit (repentance) to nullify the karmic demerit accrued through these transgressions. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 52]</a>",
"description": null
},
{
"id": 95,
"polity": {
"id": 405,
"name": "in_gahadavala_dyn",
"long_name": "Gahadavala Dynasty",
"start_year": 1085,
"end_year": 1193
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "\"Varṇāṣrama dharma puts Brahmins at the top of the ritual and social hierarchy. At the bottom are Ṣudras and those who are avarṇa (i.e., without a varṇa)—who are outside of the varṇa system and below the lowest rungs of it, excluded from a range of ritual, and hence social, functions and spaces. Interpersonal behavior is guided to a great degree by the logic of the varṇāṣrama system, which the DhS authors attribute to the earliest of the Vedas, the Ṛgveda. Transgressions of these prescribed rules require expiation in the form of prāyascit (repentance) to nullify the karmic demerit accrued through these transgressions. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 52]</a>",
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},
{
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"id": 397,
"name": "in_chola_emp",
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},
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"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "\"Varṇāṣrama dharma puts Brahmins at the top of the ritual and social hierarchy. At the bottom are Ṣudras and those who are avarṇa (i.e., without a varṇa)—who are outside of the varṇa system and below the lowest rungs of it, excluded from a range of ritual, and hence social, functions and spaces. Interpersonal behavior is guided to a great degree by the logic of the varṇāṣrama system, which the DhS authors attribute to the earliest of the Vedas, the Ṛgveda. Transgressions of these prescribed rules require expiation in the form of prāyascit (repentance) to nullify the karmic demerit accrued through these transgressions. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 52]</a>",
"description": null
},
{
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"id": 704,
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},
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"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "\"Varṇāṣrama dharma puts Brahmins at the top of the ritual and social hierarchy. At the bottom are Ṣudras and those who are avarṇa (i.e., without a varṇa)—who are outside of the varṇa system and below the lowest rungs of it, excluded from a range of ritual, and hence social, functions and spaces. Interpersonal behavior is guided to a great degree by the logic of the varṇāṣrama system, which the DhS authors attribute to the earliest of the Vedas, the Ṛgveda. Transgressions of these prescribed rules require expiation in the form of prāyascit (repentance) to nullify the karmic demerit accrued through these transgressions. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 52]</a>",
"description": null
},
{
"id": 98,
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"id": 418,
"name": "in_gurjara_pratihara_dyn",
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},
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"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "\"Varṇāṣrama dharma puts Brahmins at the top of the ritual and social hierarchy. At the bottom are Ṣudras and those who are avarṇa (i.e., without a varṇa)—who are outside of the varṇa system and below the lowest rungs of it, excluded from a range of ritual, and hence social, functions and spaces. Interpersonal behavior is guided to a great degree by the logic of the varṇāṣrama system, which the DhS authors attribute to the earliest of the Vedas, the Ṛgveda. Transgressions of these prescribed rules require expiation in the form of prāyascit (repentance) to nullify the karmic demerit accrued through these transgressions. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 52]</a>",
"description": null
},
{
"id": 99,
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"id": 94,
"name": "in_kalyani_chalukya_emp",
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},
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"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "\"Varṇāṣrama dharma puts Brahmins at the top of the ritual and social hierarchy. At the bottom are Ṣudras and those who are avarṇa (i.e., without a varṇa)—who are outside of the varṇa system and below the lowest rungs of it, excluded from a range of ritual, and hence social, functions and spaces. Interpersonal behavior is guided to a great degree by the logic of the varṇāṣrama system, which the DhS authors attribute to the earliest of the Vedas, the Ṛgveda. Transgressions of these prescribed rules require expiation in the form of prāyascit (repentance) to nullify the karmic demerit accrued through these transgressions. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 52]</a>",
"description": null
},
{
"id": 100,
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"id": 779,
"name": "bd_deva_dyn",
"long_name": "Deva Dynasty",
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},
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"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_certain",
"coded_value": "absent",
"comment": "\"Varṇāṣrama dharma puts Brahmins at the top of the ritual and social hierarchy. At the bottom are Ṣudras and those who are avarṇa (i.e., without a varṇa)—who are outside of the varṇa system and below the lowest rungs of it, excluded from a range of ritual, and hence social, functions and spaces. Interpersonal behavior is guided to a great degree by the logic of the varṇāṣrama system, which the DhS authors attribute to the earliest of the Vedas, the Ṛgveda. Transgressions of these prescribed rules require expiation in the form of prāyascit (repentance) to nullify the karmic demerit accrued through these transgressions. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 52]</a>",
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}
]
}