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{
"id": 51,
"polity": {
"id": 57,
"name": "fm_truk_1",
"long_name": "Chuuk - Early Truk",
"start_year": 1775,
"end_year": 1886
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "\"One [cause of illness] was the anger of a heavenly god (énúún nááng), an ‘effecting spirit’ (énúúsór), or a good soul of the dead (ngúnúyééch), resulting in a headache or abdominal pains. Anger of such spirits resulted from the misbehavior of the person toward whom the anger was directed.\" Examples of misbehavior that might result in a spirit's anger, and subsequent punishment, include \"failure to pass on to its surviving children a share of the property it held when alive\": this could be read as disrespect toward the spirit itself, but it is also a breach of a person's obligations toward their kin. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RKAPJESV\">[Goodenough 2002, p. 211]</a>",
"description": ""
},
{
"id": 52,
"polity": {
"id": 58,
"name": "fm_truk_2",
"long_name": "Chuuk - Late Truk",
"start_year": 1886,
"end_year": 1948
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "\"One [cause of illness] was the anger of a heavenly god (énúún nááng), an ‘effecting spirit’ (énúúsór), or a good soul of the dead (ngúnúyééch), resulting in a headache or abdominal pains. Anger of such spirits resulted from the misbehavior of the person toward whom the anger was directed.\" Examples of misbehavior that might result in a spirit's anger, and subsequent punishment, include \"failure to pass on to its surviving children a share of the property it held when alive\": this could be read as disrespect toward the spirit itself, but it is also a breach of a person's obligations toward their kin. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RKAPJESV\">[Goodenough 2002, p. 211]</a>",
"description": ""
},
{
"id": 53,
"polity": {
"id": 111,
"name": "in_achik_1",
"long_name": "Early A'chik",
"start_year": 1775,
"end_year": 1867
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "Though today most A’chik identify as Christian, pre-Christian beliefs persist. We are inferring that these are similar to beliefs prevalent in this region in the late 18th and 19th centuries CE as well (note that we could not find sources on this topic that predated the early 20th century). \r\n\r\nThe A’chik abide by a code of conduct intended to regulate interpersonal behavior, but this code is not enforced by either gods or spirits. Indeed, A’chik religion is not moralising. The A’chik believe that gods and spirits may punish transgressions through illness, crop failure, or natural calamities. Similarly, when pleased, they are thought to provide people with blessings and benefits. However, the kinds of transgressions the gods and spirits are thought to punish do not constitute socially harmful behaviors: example include eating certain crops at the wrong time of year, or not respecting fast days. Similarly, the main method by which the A’chik attempt to please gods and spirits is through ceremonies. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PT327DM8\">[Marak 2005, p. 111]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PT327DM8\">[Marak 2005, p. 58]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PT327DM8\">[Marak 2005, pp. 69-70]</a>",
"description": ""
},
{
"id": 54,
"polity": {
"id": 112,
"name": "in_achik_2",
"long_name": "Late A'chik",
"start_year": 1867,
"end_year": 1956
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "Though today most A’chik identify as Christian, pre-Christian beliefs persist. We are inferring that these are similar to beliefs prevalent in this region in the late 18th and 19th centuries CE as well (note that we could not find sources on this topic that predated the early 20th century). \r\n\r\nThe A’chik abide by a code of conduct intended to regulate interpersonal behavior, but this code is not enforced by either gods or spirits. Indeed, A’chik religion is not moralising. The A’chik believe that gods and spirits may punish transgressions through illness, crop failure, or natural calamities. Similarly, when pleased, they are thought to provide people with blessings and benefits. However, the kinds of transgressions the gods and spirits are thought to punish do not constitute socially harmful behaviors: example include eating certain crops at the wrong time of year, or not respecting fast days. Similarly, the main method by which the A’chik attempt to please gods and spirits is through ceremonies. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PT327DM8\">[Marak 2005, p. 111]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PT327DM8\">[Marak 2005, p. 58]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PT327DM8\">[Marak 2005, pp. 69-70]</a>",
"description": ""
},
{
"id": 55,
"polity": {
"id": 194,
"name": "ru_sakha_early",
"long_name": "Sakha - Early",
"start_year": 1400,
"end_year": 1632
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "Ethnographic sources describe how immoral behavior within its narrow Sakha definitions could lead to moral enforcement targeted at individual perpetrators. Spirits could punish those who did not fulfill their obligations or violated spirits in other ways with illness or other disasters. It also seems that spirits could block access to forests, land, and lakes to individuals who did not appropriately respect and honor them. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/H5QTMX2B\">[Sauer 1802, p. 123]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/FTJS2I4W\">[Jochelson 1933, p. 104]</a>",
"description": ""
},
{
"id": 56,
"polity": {
"id": 195,
"name": "ru_sakha_late",
"long_name": "Sakha - Late",
"start_year": 1632,
"end_year": 1900
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "Ethnographic sources describe how immoral behavior within its narrow Sakha definitions could lead to moral enforcement targeted at individual perpetrators. Spirits could punish those who did not fulfill their obligations or violated spirits in other ways with illness or other disasters. It also seems that spirits could block access to forests, land, and lakes to individuals who did not appropriately respect and honor them. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/H5QTMX2B\">[Sauer 1802, p. 123]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/FTJS2I4W\">[Jochelson 1933, p. 104]</a>",
"description": ""
},
{
"id": 57,
"polity": {
"id": 153,
"name": "id_iban_1",
"long_name": "Iban - Pre-Brooke",
"start_year": 1650,
"end_year": 1841
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "According to ethnographic studies, moralizing enforcement for norm violations could be both targeted and collective, ranging from harm to the perpetrator’s own soul to natural disasters that impacted the entire community. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UCWP6S4F\">[Sandin 1967, pp. 34-37]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CVIQZD7C\">[Jensen 1974, pp. 113-115]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CVIQZD7C\">[Jensen 1974, p. 212]</a>",
"description": ""
},
{
"id": 58,
"polity": {
"id": 154,
"name": "id_iban_2",
"long_name": "Iban - Brooke Raj and Colonial",
"start_year": 1841,
"end_year": 1987
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "According to ethnographic studies, moralizing enforcement for norm violations could be both targeted and collective, ranging from harm to the perpetrator’s own soul to natural disasters that impacted the entire community. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UCWP6S4F\">[Sandin 1967, pp. 34-37]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CVIQZD7C\">[Jensen 1974, pp. 113-115]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CVIQZD7C\">[Jensen 1974, p. 212]</a>",
"description": ""
},
{
"id": 59,
"polity": {
"id": 10,
"name": "mx_basin_of_mexico_5",
"long_name": "Late Formative Basin of Mexico",
"start_year": -400,
"end_year": -101
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "Scholarly opinion differs on the extent to which supernatural powers from Teotihuacan through Aztec times were concerned with monitoring and enforcing moral behaviour among humans, which leads to our code expressing this disagreement. Further, there is evidence that certain core principles of later Aztec religion—including certain suites of deities depicted in mural paintings, elements of the layout of sacred architecture, and types of rituals of termination and dedication—had their origins in the pre-Teotihuacan cultures of the Formative period and were further elaborated at Teotihuacan and the Toltec period. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/URQQ68E2\">[McKeever_Furst 1995]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UX23J6C6\">[Carballo 2016]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a>",
"description": ""
},
{
"id": 60,
"polity": {
"id": 11,
"name": "mx_basin_of_mexico_6",
"long_name": "Terminal Formative Basin of Mexico",
"start_year": -100,
"end_year": 99
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "Scholarly opinion differs on the extent to which supernatural powers from Teotihuacan through Aztec times were concerned with monitoring and enforcing moral behaviour among humans, which leads to our code expressing this disagreement. Further, there is evidence that certain core principles of later Aztec religion—including certain suites of deities depicted in mural paintings, elements of the layout of sacred architecture, and types of rituals of termination and dedication—had their origins in the pre-Teotihuacan cultures of the Formative period and were further elaborated at Teotihuacan and the Toltec period. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/URQQ68E2\">[McKeever_Furst 1995]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UX23J6C6\">[Carballo 2016]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a>",
"description": ""
},
{
"id": 61,
"polity": {
"id": 12,
"name": "mx_basin_of_mexico_7",
"long_name": "Classic Basin of Mexico",
"start_year": 100,
"end_year": 649
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "Scholarly opinion differs on the extent to which supernatural powers from Teotihuacan through Aztec times were concerned with monitoring and enforcing moral behaviour among humans, which leads to our code expressing this disagreement. Further, there is evidence that certain core principles of later Aztec religion—including certain suites of deities depicted in mural paintings, elements of the layout of sacred architecture, and types of rituals of termination and dedication—had their origins in the pre-Teotihuacan cultures of the Formative period and were further elaborated at Teotihuacan and the Toltec period. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/URQQ68E2\">[McKeever_Furst 1995]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UX23J6C6\">[Carballo 2016]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a>",
"description": ""
},
{
"id": 62,
"polity": {
"id": 13,
"name": "mx_basin_of_mexico_8",
"long_name": "Epiclassic Basin of Mexico",
"start_year": 650,
"end_year": 899
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "Scholarly opinion differs on the extent to which supernatural powers from Teotihuacan through Aztec times were concerned with monitoring and enforcing moral behaviour among humans, which leads to our code expressing this disagreement. Further, there is evidence that certain core principles of later Aztec religion—including certain suites of deities depicted in mural paintings, elements of the layout of sacred architecture, and types of rituals of termination and dedication—had their origins in the pre-Teotihuacan cultures of the Formative period and were further elaborated at Teotihuacan and the Toltec period. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/URQQ68E2\">[McKeever_Furst 1995]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UX23J6C6\">[Carballo 2016]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a>",
"description": ""
},
{
"id": 63,
"polity": {
"id": 14,
"name": "mx_toltec",
"long_name": "Toltecs",
"start_year": 900,
"end_year": 1199
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "Scholarly opinion differs on the extent to which supernatural powers from Teotihuacan through Aztec times were concerned with monitoring and enforcing moral behaviour among humans, which leads to our code expressing this disagreement. Further, there is evidence that certain core principles of later Aztec religion—including certain suites of deities depicted in mural paintings, elements of the layout of sacred architecture, and types of rituals of termination and dedication—had their origins in the pre-Teotihuacan cultures of the Formative period and were further elaborated at Teotihuacan and the Toltec period. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/URQQ68E2\">[McKeever_Furst 1995]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UX23J6C6\">[Carballo 2016]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a>",
"description": ""
},
{
"id": 64,
"polity": {
"id": 15,
"name": "mx_basin_of_mexico_10",
"long_name": "Middle Postclassic Basin of Mexico",
"start_year": 1200,
"end_year": 1426
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "Scholarly opinion differs on the extent to which supernatural powers from Teotihuacan through Aztec times were concerned with monitoring and enforcing moral behaviour among humans, which leads to our code expressing this disagreement. Further, there is evidence that certain core principles of later Aztec religion—including certain suites of deities depicted in mural paintings, elements of the layout of sacred architecture, and types of rituals of termination and dedication—had their origins in the pre-Teotihuacan cultures of the Formative period and were further elaborated at Teotihuacan and the Toltec period. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/URQQ68E2\">[McKeever_Furst 1995]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UX23J6C6\">[Carballo 2016]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a>",
"description": ""
},
{
"id": 65,
"polity": {
"id": 16,
"name": "mx_aztec_emp",
"long_name": "Aztec Empire",
"start_year": 1427,
"end_year": 1526
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "Sources appear to offer contradictory information regarding Aztec beliefs in the afterlife. León-Portilla argued that the Aztec believed that one's fate in the afterlife was primarily determined by the nature of one's death, not one's moral conduct. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PXH2AHHS\">[Portilla 1990, p. 127]</a> López Austin argued that they believed both that the nature of one's death could be a punishment or reward for one's moral conduct, and that a person who had cultivated the virtues of valour, purity and devotion was more likely to find reward in the afterlife. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/44FGIHKF\">[Austin_et_al 2017, p. 338]</a> However, Baquedano points to the ethnographic writings of Franciscan friar Bernardino de Sahagún (1500-1590) as suggestive that both interpretations contain an element of truth. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EM7IX4HI\">[Baquedano_Fitzsimmons_Shimada 2011]</a>",
"description": ""
},
{
"id": 66,
"polity": {
"id": 525,
"name": "mx_monte_alban_1_early",
"long_name": "Early Monte Alban I",
"start_year": -500,
"end_year": -300
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "Archaeological evidence from the Late Formative period (beginning around 500 BCE) at the central site of Monté Alban suggests that supernatural agents were thought to be motivated not so much by the moral quality of their worshippers’ behavior towards other humans, but by the quality of their offerings to their gods. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPXCWSSG\">[Joyce 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZNCR3XRZ\">[Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 68,
"polity": {
"id": 526,
"name": "mx_monte_alban_1_late",
"long_name": "Monte Alban Late I",
"start_year": -300,
"end_year": -100
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "Archaeological evidence from the Late Formative period (beginning around 500 BCE) at the central site of Monté Alban suggests that supernatural agents were thought to be motivated not so much by the moral quality of their worshippers’ behavior towards other humans, but by the quality of their offerings to their gods. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPXCWSSG\">[Joyce 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZNCR3XRZ\">[Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 69,
"polity": {
"id": 527,
"name": "mx_monte_alban_2",
"long_name": "Monte Alban II",
"start_year": -100,
"end_year": 200
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "Archaeological evidence from the Late Formative period (beginning around 500 BCE) at the central site of Monté Alban suggests that supernatural agents were thought to be motivated not so much by the moral quality of their worshippers’ behavior towards other humans, but by the quality of their offerings to their gods. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPXCWSSG\">[Joyce 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZNCR3XRZ\">[Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 70,
"polity": {
"id": 528,
"name": "mx_monte_alban_3_a",
"long_name": "Monte Alban III",
"start_year": 200,
"end_year": 500
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "Archaeological evidence from the Late Formative period (beginning around 500 BCE) at the central site of Monté Alban suggests that supernatural agents were thought to be motivated not so much by the moral quality of their worshippers’ behavior towards other humans, but by the quality of their offerings to their gods. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPXCWSSG\">[Joyce 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZNCR3XRZ\">[Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 71,
"polity": {
"id": 529,
"name": "mx_monte_alban_3_b_4",
"long_name": "Monte Alban IIIB and IV",
"start_year": 500,
"end_year": 900
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "Archaeological evidence from the Late Formative period (beginning around 500 BCE) at the central site of Monté Alban suggests that supernatural agents were thought to be motivated not so much by the moral quality of their worshippers’ behavior towards other humans, but by the quality of their offerings to their gods. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPXCWSSG\">[Joyce 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZNCR3XRZ\">[Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 72,
"polity": {
"id": 532,
"name": "mx_monte_alban_5",
"long_name": "Monte Alban V",
"start_year": 900,
"end_year": 1520
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "Archaeological evidence from the Late Formative period (beginning around 500 BCE) at the central site of Monté Alban suggests that supernatural agents were thought to be motivated not so much by the moral quality of their worshippers’ behavior towards other humans, but by the quality of their offerings to their gods. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPXCWSSG\">[Joyce 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZNCR3XRZ\">[Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 73,
"polity": {
"id": 32,
"name": "us_cahokia_1",
"long_name": "Cahokia - Lohman-Stirling",
"start_year": 1050,
"end_year": 1199
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "The cosmology of Cahokia, the Southeastern Ceremonial Complex, seems to have different scholarly interpretations. \r\n\r\nDye suggests a belief in a moralizing Earth Mother figure who would punish those that broke taboos but could be won over through ritual. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4J6F57AD\">[Dye 2000, p. 146]</a> Granberry suggests a belief in an underworld where the dead are reborn as children, seemingly regardless of the moral quality of their actions in life. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VF7N6BBM\">[Granberry 2005, p. 114]</a> Other interpretations highlight themes of holistic interconnectedness, which would be more in line with what is known about later indigenous cosmology in the region, where moralizing supernatural concern was not a significant feature. For example, Hall details how reincarnation was linked to mound building at Cahokia: the earth on the mound that would grow grass in the spring represented the reincarnation of the person buried beneath it. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VF7N6BBM\">[Granberry 2005, p. 35]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VF7N6BBM\">[Granberry 2005, p. 57]</a>",
"description": ""
},
{
"id": 74,
"polity": {
"id": 33,
"name": "us_cahokia_2",
"long_name": "Cahokia - Moorehead",
"start_year": 1200,
"end_year": 1275
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "The cosmology of Cahokia, the Southeastern Ceremonial Complex, seems to have different scholarly interpretations. \r\n\r\nDye suggests a belief in a moralizing Earth Mother figure who would punish those that broke taboos but could be won over through ritual. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4J6F57AD\">[Dye 2000, p. 146]</a> Granberry suggests a belief in an underworld where the dead are reborn as children, seemingly regardless of the moral quality of their actions in life. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VF7N6BBM\">[Granberry 2005, p. 114]</a> Other interpretations highlight themes of holistic interconnectedness, which would be more in line with what is known about later indigenous cosmology in the region, where moralizing supernatural concern was not a significant feature. For example, Hall details how reincarnation was linked to mound building at Cahokia: the earth on the mound that would grow grass in the spring represented the reincarnation of the person buried beneath it. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8KH357GV\">[Hall 1997, p. 35]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8KH357GV\">[Hall 1997, p. 57]</a>",
"description": ""
},
{
"id": 75,
"polity": {
"id": 28,
"name": "us_cahokia_3",
"long_name": "Cahokia - Sand Prairie",
"start_year": 1275,
"end_year": 1400
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "The cosmology of Cahokia, the Southeastern Ceremonial Complex, seems to have different scholarly interpretations. \r\n\r\nDye suggests a belief in a moralizing Earth Mother figure who would punish those that broke taboos but could be won over through ritual. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4J6F57AD\">[Dye 2000, p. 146]</a> Granberry suggests a belief in an underworld where the dead are reborn as children, seemingly regardless of the moral quality of their actions in life. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VF7N6BBM\">[Granberry 2005, p. 114]</a> Other interpretations highlight themes of holistic interconnectedness, which would be more in line with what is known about later indigenous cosmology in the region, where moralizing supernatural concern was not a significant feature. For example, Hall details how reincarnation was linked to mound building at Cahokia: the earth on the mound that would grow grass in the spring represented the reincarnation of the person buried beneath it. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8KH357GV\">[Hall 1997, p. 35]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8KH357GV\">[Hall 1997, p. 57]</a>",
"description": ""
},
{
"id": 76,
"polity": {
"id": 30,
"name": "us_early_illinois_confederation",
"long_name": "Early Illinois Confederation",
"start_year": 1640,
"end_year": 1717
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "absent",
"comment": "Neither surviving Illionois oral traditions nor contemporary French observations suggest that supernatural moralizing enforcement constituted a significant element of Illinois beliefs at this time. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/KVBP3XCV\">[webpage_The Illinois: Beliefs]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/FEDEGDEE\">[Marquette_Thwaites 1959, pp. 139-141]</a>",
"description": ""
},
{
"id": 77,
"polity": {
"id": 113,
"name": "gh_akan",
"long_name": "Akan - Pre-Ashanti",
"start_year": 1501,
"end_year": 1701
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "According to the Akan, transgressions (musu) may endanger the transgressor's entire community, though in the case of minor transgressions it seems that the individual transgressor was thought to be the sole target of supernatural ire. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CHETBKN5\">[Ephirim-Donkor 2010, pp. 57-58]</a>",
"description": ""
},
{
"id": 78,
"polity": {
"id": 114,
"name": "gh_ashanti_emp",
"long_name": "Ashanti Empire",
"start_year": 1701,
"end_year": 1895
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "According to the Akan, transgressions (musu) may endanger the transgressor's entire community, though in the case of minor transgressions it seems that the individual transgressor was thought to be the sole target of supernatural ire. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CHETBKN5\">[Ephirim-Donkor 2010, pp. 57-58]</a>",
"description": ""
},
{
"id": 79,
"polity": {
"id": 42,
"name": "kh_angkor_3",
"long_name": "Late Angkor",
"start_year": 1220,
"end_year": 1432
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "Emphasis on individual psychology. “The doctrinal Theravada view of karma is thoroughly psychological. Intentional acts create mental contents, which persist into the future and eventually manifest themselves as correspondingly good or bad outcomes (McDermott 1980). […] To purify the mind, one must behave morally and perform merit-making activities, such as donations to the sangha (Egge 2002: 46). So long as these are performed with the right intentions, the mind is purified, and chances of a better rebirth are increased.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, pp. 110-111]</a>",
"description": null
},
{
"id": 80,
"polity": {
"id": 631,
"name": "sl_anuradhapura_3",
"long_name": "Anurādhapura III",
"start_year": 428,
"end_year": 614
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "Emphasis on individual psychology. “The doctrinal Theravada view of karma is thoroughly psychological. Intentional acts create mental contents, which persist into the future and eventually manifest themselves as correspondingly good or bad outcomes (McDermott 1980). […] To purify the mind, one must behave morally and perform merit-making activities, such as donations to the sangha (Egge 2002: 46). So long as these are performed with the right intentions, the mind is purified, and chances of a better rebirth are increased.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, pp. 110-111]</a>",
"description": null
},
{
"id": 81,
"polity": {
"id": 635,
"name": "sl_anuradhapura_2",
"long_name": "Anurādhapura II",
"start_year": 70,
"end_year": 428
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "Emphasis on individual psychology. “The doctrinal Theravada view of karma is thoroughly psychological. Intentional acts create mental contents, which persist into the future and eventually manifest themselves as correspondingly good or bad outcomes (McDermott 1980). […] To purify the mind, one must behave morally and perform merit-making activities, such as donations to the sangha (Egge 2002: 46). So long as these are performed with the right intentions, the mind is purified, and chances of a better rebirth are increased.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, pp. 110-111]</a>",
"description": null
},
{
"id": 82,
"polity": {
"id": 44,
"name": "th_ayutthaya",
"long_name": "Ayutthaya",
"start_year": 1593,
"end_year": 1767
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "Emphasis on individual psychology. “The doctrinal Theravada view of karma is thoroughly psychological. Intentional acts create mental contents, which persist into the future and eventually manifest themselves as correspondingly good or bad outcomes (McDermott 1980). […] To purify the mind, one must behave morally and perform merit-making activities, such as donations to the sangha (Egge 2002: 46). So long as these are performed with the right intentions, the mind is purified, and chances of a better rebirth are increased.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, pp. 110-111]</a>",
"description": null
},
{
"id": 83,
"polity": {
"id": 43,
"name": "kh_khmer_k",
"long_name": "Khmer Kingdom",
"start_year": 1432,
"end_year": 1594
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "Emphasis on individual psychology. “The doctrinal Theravada view of karma is thoroughly psychological. Intentional acts create mental contents, which persist into the future and eventually manifest themselves as correspondingly good or bad outcomes (McDermott 1980). […] To purify the mind, one must behave morally and perform merit-making activities, such as donations to the sangha (Egge 2002: 46). So long as these are performed with the right intentions, the mind is purified, and chances of a better rebirth are increased.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, pp. 110-111]</a>",
"description": null
},
{
"id": 84,
"polity": {
"id": 45,
"name": "th_rattanakosin",
"long_name": "Rattanakosin",
"start_year": 1782,
"end_year": 1873
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "Emphasis on individual psychology. “The doctrinal Theravada view of karma is thoroughly psychological. Intentional acts create mental contents, which persist into the future and eventually manifest themselves as correspondingly good or bad outcomes (McDermott 1980). […] To purify the mind, one must behave morally and perform merit-making activities, such as donations to the sangha (Egge 2002: 46). So long as these are performed with the right intentions, the mind is purified, and chances of a better rebirth are increased.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, pp. 110-111]</a>",
"description": null
},
{
"id": 85,
"polity": {
"id": 630,
"name": "sl_polonnaruva",
"long_name": "Polonnaruwa",
"start_year": 1070,
"end_year": 1255
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "Emphasis on individual psychology. “The doctrinal Theravada view of karma is thoroughly psychological. Intentional acts create mental contents, which persist into the future and eventually manifest themselves as correspondingly good or bad outcomes (McDermott 1980). […] To purify the mind, one must behave morally and perform merit-making activities, such as donations to the sangha (Egge 2002: 46). So long as these are performed with the right intentions, the mind is purified, and chances of a better rebirth are increased.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, pp. 110-111]</a>",
"description": null
},
{
"id": 86,
"polity": {
"id": 628,
"name": "sl_dambadeniya",
"long_name": "Dambadaneiya",
"start_year": 1232,
"end_year": 1293
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "Emphasis on individual psychology. “The doctrinal Theravada view of karma is thoroughly psychological. Intentional acts create mental contents, which persist into the future and eventually manifest themselves as correspondingly good or bad outcomes (McDermott 1980). […] To purify the mind, one must behave morally and perform merit-making activities, such as donations to the sangha (Egge 2002: 46). So long as these are performed with the right intentions, the mind is purified, and chances of a better rebirth are increased.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, pp. 110-111]</a>",
"description": null
},
{
"id": 87,
"polity": {
"id": 633,
"name": "sl_anuradhapura_1",
"long_name": "Anurādhapura I",
"start_year": -300,
"end_year": 70
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "Emphasis on individual psychology. “The doctrinal Theravada view of karma is thoroughly psychological. Intentional acts create mental contents, which persist into the future and eventually manifest themselves as correspondingly good or bad outcomes (McDermott 1980). […] To purify the mind, one must behave morally and perform merit-making activities, such as donations to the sangha (Egge 2002: 46). So long as these are performed with the right intentions, the mind is purified, and chances of a better rebirth are increased.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, pp. 110-111]</a>",
"description": null
},
{
"id": 88,
"polity": {
"id": 761,
"name": "th_reform_period_thailand",
"long_name": "Thailand Reform Period",
"start_year": 1887,
"end_year": 1932
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "Emphasis on individual psychology. “The doctrinal Theravada view of karma is thoroughly psychological. Intentional acts create mental contents, which persist into the future and eventually manifest themselves as correspondingly good or bad outcomes (McDermott 1980). […] To purify the mind, one must behave morally and perform merit-making activities, such as donations to the sangha (Egge 2002: 46). So long as these are performed with the right intentions, the mind is purified, and chances of a better rebirth are increased.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, pp. 110-111]</a>",
"description": null
},
{
"id": 89,
"polity": {
"id": 629,
"name": "sl_anuradhapura_4",
"long_name": "Anurādhapura IV",
"start_year": 614,
"end_year": 1017
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "Emphasis on individual psychology. “The doctrinal Theravada view of karma is thoroughly psychological. Intentional acts create mental contents, which persist into the future and eventually manifest themselves as correspondingly good or bad outcomes (McDermott 1980). […] To purify the mind, one must behave morally and perform merit-making activities, such as donations to the sangha (Egge 2002: 46). So long as these are performed with the right intentions, the mind is purified, and chances of a better rebirth are increased.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, pp. 110-111]</a>",
"description": null
},
{
"id": 90,
"polity": {
"id": 634,
"name": "sl_jaffa_k",
"long_name": "Jaffna",
"start_year": 1310,
"end_year": 1591
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "Emphasis on individual psychology. “The doctrinal Theravada view of karma is thoroughly psychological. Intentional acts create mental contents, which persist into the future and eventually manifest themselves as correspondingly good or bad outcomes (McDermott 1980). […] To purify the mind, one must behave morally and perform merit-making activities, such as donations to the sangha (Egge 2002: 46). So long as these are performed with the right intentions, the mind is purified, and chances of a better rebirth are increased.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, pp. 110-111]</a>",
"description": null
},
{
"id": 91,
"polity": {
"id": 396,
"name": "in_pala_emp",
"long_name": "Pala Empire",
"start_year": 750,
"end_year": 1174
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "Emphasis on individual, e.g.: \"Mahayana understandings of the nature of the Buddha came to have profound implications for MSP. While early Buddhism held that the Buddha was a physical being, who ceased to exist after his death, Mahayana claimed that he was but a manifestation of a universal Buddha nature, which existed in all beings. This Buddha nature not only allowed for the simultaneous coexistence of many Buddhas but also engendered the potential for any individual to become a bodhisattva—that is, one who has reached the point of being able to achieve enlightenment but has instead remained to help others on their spiritual path. The bodhisattva ideal was central to Mahayana religiosity, exhorting practitioners to demonstrate compassion and strive for the merit and enlightenment of other beings. Many took a bodhisattva vow, an inherently meritorious act comprising a solemn commitment to strive to become a bodhisattva for the benefit of others.\" <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": 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_targeted",
"coded_value": "present",
"comment": "Emphasis on individual, e.g.: \"Mahayana understandings of the nature of the Buddha came to have profound implications for MSP. While early Buddhism held that the Buddha was a physical being, who ceased to exist after his death, Mahayana claimed that he was but a manifestation of a universal Buddha nature, which existed in all beings. This Buddha nature not only allowed for the simultaneous coexistence of many Buddhas but also engendered the potential for any individual to become a bodhisattva—that is, one who has reached the point of being able to achieve enlightenment but has instead remained to help others on their spiritual path. The bodhisattva ideal was central to Mahayana religiosity, exhorting practitioners to demonstrate compassion and strive for the merit and enlightenment of other beings. Many took a bodhisattva vow, an inherently meritorious act comprising a solemn commitment to strive to become a bodhisattva for the benefit of others.\" <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": 93,
"polity": {
"id": 780,
"name": "bd_chandra_dyn",
"long_name": "Chandra Dynasty",
"start_year": 900,
"end_year": 1050
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "Emphasis on individual, e.g.: \"Mahayana understandings of the nature of the Buddha came to have profound implications for MSP. While early Buddhism held that the Buddha was a physical being, who ceased to exist after his death, Mahayana claimed that he was but a manifestation of a universal Buddha nature, which existed in all beings. This Buddha nature not only allowed for the simultaneous coexistence of many Buddhas but also engendered the potential for any individual to become a bodhisattva—that is, one who has reached the point of being able to achieve enlightenment but has instead remained to help others on their spiritual path. The bodhisattva ideal was central to Mahayana religiosity, exhorting practitioners to demonstrate compassion and strive for the merit and enlightenment of other beings. Many took a bodhisattva vow, an inherently meritorious act comprising a solemn commitment to strive to become a bodhisattva for the benefit of others.\" <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": 94,
"polity": {
"id": 90,
"name": "in_vakataka_k",
"long_name": "Vakataka Kingdom",
"start_year": 255,
"end_year": 550
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "The literature consulted implies moralizing enforcement targeted individuals. E.g.: \"Most times, when karma (as action) is aligned with dharma, one accrues puṇya as its phala. In order to be reborn as a human in the next life, one needs to accrue more puṇya than pāpa—the underlying assumption in this discourse is that being born as anything other than a human is a subpar result (Sharma 1990). Being reborn, however, is in the larger scheme of things still a subpar result as one is still caught up in saṃsāra, the cycle of pain, misery, and suffering, which, in this discourse, is life. To shuffle off the mortal coil of saṃsāra altogether for eternity, one needs to accrue a critical mass of puṇya. This enables one to achieve mokṣa or mukti (liberation).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a>",
"description": null
},
{
"id": 95,
"polity": {
"id": 96,
"name": "in_kampili_k",
"long_name": "Kampili Kingdom",
"start_year": 1280,
"end_year": 1327
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "The literature consulted implies moralizing enforcement targeted individuals. E.g.: \"Most times, when karma (as action) is aligned with dharma, one accrues puṇya as its phala. In order to be reborn as a human in the next life, one needs to accrue more puṇya than pāpa—the underlying assumption in this discourse is that being born as anything other than a human is a subpar result (Sharma 1990). Being reborn, however, is in the larger scheme of things still a subpar result as one is still caught up in saṃsāra, the cycle of pain, misery, and suffering, which, in this discourse, is life. To shuffle off the mortal coil of saṃsāra altogether for eternity, one needs to accrue a critical mass of puṇya. This enables one to achieve mokṣa or mukti (liberation).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a>",
"description": null
},
{
"id": 96,
"polity": {
"id": 91,
"name": "in_kadamba_emp",
"long_name": "Kadamba Empire",
"start_year": 345,
"end_year": 550
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "The literature consulted implies moralizing enforcement targeted individuals. E.g.: \"Most times, when karma (as action) is aligned with dharma, one accrues puṇya as its phala. In order to be reborn as a human in the next life, one needs to accrue more puṇya than pāpa—the underlying assumption in this discourse is that being born as anything other than a human is a subpar result (Sharma 1990). Being reborn, however, is in the larger scheme of things still a subpar result as one is still caught up in saṃsāra, the cycle of pain, misery, and suffering, which, in this discourse, is life. To shuffle off the mortal coil of saṃsāra altogether for eternity, one needs to accrue a critical mass of puṇya. This enables one to achieve mokṣa or mukti (liberation).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a>",
"description": null
},
{
"id": 97,
"polity": {
"id": 405,
"name": "in_gahadavala_dyn",
"long_name": "Gahadavala Dynasty",
"start_year": 1085,
"end_year": 1193
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "The literature consulted implies moralizing enforcement targeted individuals. E.g.: \"Most times, when karma (as action) is aligned with dharma, one accrues puṇya as its phala. In order to be reborn as a human in the next life, one needs to accrue more puṇya than pāpa—the underlying assumption in this discourse is that being born as anything other than a human is a subpar result (Sharma 1990). Being reborn, however, is in the larger scheme of things still a subpar result as one is still caught up in saṃsāra, the cycle of pain, misery, and suffering, which, in this discourse, is life. To shuffle off the mortal coil of saṃsāra altogether for eternity, one needs to accrue a critical mass of puṇya. This enables one to achieve mokṣa or mukti (liberation).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a>",
"description": null
},
{
"id": 98,
"polity": {
"id": 397,
"name": "in_chola_emp",
"long_name": "Chola Empire",
"start_year": 849,
"end_year": 1280
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "The literature consulted implies moralizing enforcement targeted individuals. E.g.: \"Most times, when karma (as action) is aligned with dharma, one accrues puṇya as its phala. In order to be reborn as a human in the next life, one needs to accrue more puṇya than pāpa—the underlying assumption in this discourse is that being born as anything other than a human is a subpar result (Sharma 1990). Being reborn, however, is in the larger scheme of things still a subpar result as one is still caught up in saṃsāra, the cycle of pain, misery, and suffering, which, in this discourse, is life. To shuffle off the mortal coil of saṃsāra altogether for eternity, one needs to accrue a critical mass of puṇya. This enables one to achieve mokṣa or mukti (liberation).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a>",
"description": null
},
{
"id": 99,
"polity": {
"id": 704,
"name": "in_thanjavur_nayaks",
"long_name": "Nayaks of Thanjavur",
"start_year": 1532,
"end_year": 1676
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "The literature consulted implies moralizing enforcement targeted individuals. E.g.: \"Most times, when karma (as action) is aligned with dharma, one accrues puṇya as its phala. In order to be reborn as a human in the next life, one needs to accrue more puṇya than pāpa—the underlying assumption in this discourse is that being born as anything other than a human is a subpar result (Sharma 1990). Being reborn, however, is in the larger scheme of things still a subpar result as one is still caught up in saṃsāra, the cycle of pain, misery, and suffering, which, in this discourse, is life. To shuffle off the mortal coil of saṃsāra altogether for eternity, one needs to accrue a critical mass of puṇya. This enables one to achieve mokṣa or mukti (liberation).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a>",
"description": null
},
{
"id": 100,
"polity": {
"id": 418,
"name": "in_gurjara_pratihara_dyn",
"long_name": "Gurjar-Pratihara Dynasty",
"start_year": 730,
"end_year": 1030
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "The literature consulted implies moralizing enforcement targeted individuals. E.g.: \"Most times, when karma (as action) is aligned with dharma, one accrues puṇya as its phala. In order to be reborn as a human in the next life, one needs to accrue more puṇya than pāpa—the underlying assumption in this discourse is that being born as anything other than a human is a subpar result (Sharma 1990). Being reborn, however, is in the larger scheme of things still a subpar result as one is still caught up in saṃsāra, the cycle of pain, misery, and suffering, which, in this discourse, is life. To shuffle off the mortal coil of saṃsāra altogether for eternity, one needs to accrue a critical mass of puṇya. This enables one to achieve mokṣa or mukti (liberation).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a>",
"description": null
},
{
"id": 101,
"polity": {
"id": 94,
"name": "in_kalyani_chalukya_emp",
"long_name": "Chalukyas of Kalyani",
"start_year": 973,
"end_year": 1189
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_targeted",
"coded_value": "present",
"comment": "The literature consulted implies moralizing enforcement targeted individuals. E.g.: \"Most times, when karma (as action) is aligned with dharma, one accrues puṇya as its phala. In order to be reborn as a human in the next life, one needs to accrue more puṇya than pāpa—the underlying assumption in this discourse is that being born as anything other than a human is a subpar result (Sharma 1990). Being reborn, however, is in the larger scheme of things still a subpar result as one is still caught up in saṃsāra, the cycle of pain, misery, and suffering, which, in this discourse, is life. To shuffle off the mortal coil of saṃsāra altogether for eternity, one needs to accrue a critical mass of puṇya. This enables one to achieve mokṣa or mukti (liberation).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EBDJ2WB5\">[Das_et_al 2024, p. 50]</a>",
"description": null
}
]
}