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{
"id": 52,
"polity": {
"id": 102,
"name": "us_haudenosaunee_2",
"long_name": "Haudenosaunee Confederacy - Late",
"start_year": 1714,
"end_year": 1848
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_religion_adopted_by_commoners",
"coded_value": "absent",
"comment": "Haudenosaunee cosmology as well as the beliefs and oral traditions of individual member nations are foundational in the cultures of the Six Nations. Ethnographers note that social class in the Western understanding was absent in Haudenosaunee society. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/SAHWDA7C\">[Reid 1996]</a>",
"description": ""
},
{
"id": 53,
"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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "The following quote appears to refer to the Chuukese generally, regardless of social status: \"Chuuk’s people placed great emphasis on observing the obligations people had in their various social identity relationships. They put great stress on the importance of moral (formally correct) behavior and the unpleasant consequences that could follow from breaches of morality.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RKAPJESV\">[Goodenough 2002, p. 14]</a>",
"description": ""
},
{
"id": 54,
"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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "The following quote appears to refer to the Chuukese generally, regardless of social status: \"Chuuk’s people placed great emphasis on observing the obligations people had in their various social identity relationships. They put great stress on the importance of moral (formally correct) behavior and the unpleasant consequences that could follow from breaches of morality.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/RKAPJESV\">[Goodenough 2002, p. 14]</a>",
"description": ""
},
{
"id": 55,
"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_religion_adopted_by_commoners",
"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": 56,
"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_religion_adopted_by_commoners",
"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": 57,
"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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "Twentieth-century ethnographic sources give examples of potential punishments in this life. Punishment for breaking an oath could lead to a man losing his possessions, family, and cattle, and his own life. Notorious evildoers became impure or ‘defiled’ by their actions, just like people who came into contact with polluting substances. They were therefore excluded from some ritual activities. <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/H5QTMX2B\">[Sauer 1802, p. 117]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/FTJS2I4W\">[Jochelson 1933, p. 104]</a>",
"description": ""
},
{
"id": 58,
"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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "Twentieth-century ethnographic sources give examples of potential punishments in this life. Punishment for breaking an oath could lead to a man losing his possessions, family, and cattle, and his own life. Notorious evildoers became impure or ‘defiled’ by their actions, just like people who came into contact with polluting substances. They were therefore excluded from some ritual activities. <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/H5QTMX2B\">[Sauer 1802, p. 117]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/FTJS2I4W\">[Jochelson 1933, p. 104]</a>",
"description": ""
},
{
"id": 59,
"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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "Ethnographic literature concludes that Iban cosmology encompasses all parts of life, suggesting that the religion system was adopted by the common people. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DAM9MCFQ\">[Sutlive_Beierle 1995]</a>",
"description": ""
},
{
"id": 60,
"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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "Ethnographic literature concludes that Iban cosmology encompasses all parts of life, suggesting that the religion system was adopted by the common people. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/DAM9MCFQ\">[Sutlive_Beierle 1995]</a>",
"description": ""
},
{
"id": 61,
"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_religion_adopted_by_commoners",
"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": 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_religion_adopted_by_commoners",
"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": 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_religion_adopted_by_commoners",
"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": 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_religion_adopted_by_commoners",
"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": 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_religion_adopted_by_commoners",
"coded_value": "absent",
"comment": "Scholarly opinion differs on the extent to which supernatural powers from Teotihuacan through Aztec times were concerned with monitoring and enforcing moral behaviour among humans, which leads to our code expressing this disagreement. Further, there is evidence that certain core principles of later Aztec religion—including certain suites of deities depicted in mural paintings, elements of the layout of sacred architecture, and types of rituals of termination and dedication—had their origins in the pre-Teotihuacan cultures of the Formative period and were further elaborated at Teotihuacan and the Toltec period. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/URQQ68E2\">[McKeever_Furst 1995]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UX23J6C6\">[Carballo 2016]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a>",
"description": ""
},
{
"id": 66,
"polity": {
"id": 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": false,
"is_uncertain": false,
"name": "Moralizing_religion_adopted_by_commoners",
"coded_value": "absent",
"comment": null,
"description": ""
},
{
"id": 67,
"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_religion_adopted_by_commoners",
"coded_value": "absent",
"comment": "Scholarly opinion differs on the extent to which supernatural powers from Teotihuacan through Aztec times were concerned with monitoring and enforcing moral behaviour among humans, which leads to our code expressing this disagreement. Further, there is evidence that certain core principles of later Aztec religion—including certain suites of deities depicted in mural paintings, elements of the layout of sacred architecture, and types of rituals of termination and dedication—had their origins in the pre-Teotihuacan cultures of the Formative period and were further elaborated at Teotihuacan and the Toltec period. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/URQQ68E2\">[McKeever_Furst 1995]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UX23J6C6\">[Carballo 2016]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BE6HQPIJ\">[Carballo 2018]</a>",
"description": ""
},
{
"id": 68,
"polity": {
"id": 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_religion_adopted_by_commoners",
"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": 69,
"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_religion_adopted_by_commoners",
"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": 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_religion_adopted_by_commoners",
"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": 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_religion_adopted_by_commoners",
"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": 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_religion_adopted_by_commoners",
"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": 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_religion_adopted_by_commoners",
"coded_value": "absent",
"comment": "Archaeological evidence from the Late Formative period (beginning around 500 BCE) at the central site of Monté Alban suggests that supernatural agents were thought to be motivated not so much by the moral quality of their worshippers’ behavior towards other humans, but by the quality of their offerings to their gods. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPXCWSSG\">[Joyce 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZNCR3XRZ\">[Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 74,
"polity": {
"id": 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_religion_adopted_by_commoners",
"coded_value": "absent",
"comment": "Archaeological evidence from the Late Formative period (beginning around 500 BCE) at the central site of Monté Alban suggests that supernatural agents were thought to be motivated not so much by the moral quality of their worshippers’ behavior towards other humans, but by the quality of their offerings to their gods. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JPXCWSSG\">[Joyce 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZNCR3XRZ\">[Flannery_Marcus 1983]</a>",
"description": ""
},
{
"id": 75,
"polity": {
"id": 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_religion_adopted_by_commoners",
"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": 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_religion_adopted_by_commoners",
"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": 77,
"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_religion_adopted_by_commoners",
"coded_value": "absent",
"comment": "The cosmology of Cahokia, the Southeastern Ceremonial Complex, seems to have different scholarly interpretations. \r\n\r\nDye suggests a belief in a moralizing Earth Mother figure who would punish those that broke taboos but could be won over through ritual. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4J6F57AD\">[Dye 2000, p. 146]</a> Granberry suggests a belief in an underworld where the dead are reborn as children, seemingly regardless of the moral quality of their actions in life. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/VF7N6BBM\">[Granberry 2005, p. 114]</a> Other interpretations highlight themes of holistic interconnectedness, which would be more in line with what is known about later indigenous cosmology in the region, where moralizing supernatural concern was not a significant feature. For example, Hall details how reincarnation was linked to mound building at Cahokia: the earth on the mound that would grow grass in the spring represented the reincarnation of the person buried beneath it. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8KH357GV\">[Hall 1997, p. 35]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/8KH357GV\">[Hall 1997, p. 57]</a>",
"description": ""
},
{
"id": 78,
"polity": {
"id": 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_religion_adopted_by_commoners",
"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": 79,
"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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "The Akan beliefs about moralizing enforcement by gods and ancestors described in this table were shared by elites and commoners (Shumway, pers. comm. to Pieter Francois). <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/F8TRM8TD\">[Shumway 2021]</a>",
"description": ""
},
{
"id": 80,
"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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "The Akan beliefs about moralizing enforcement by gods and ancestors described in this table were shared by elites and commoners (Shumway, pers. comm. to Pieter Francois). <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/F8TRM8TD\">[Shumway 2021]</a>",
"description": ""
},
{
"id": 81,
"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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "“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. […] In the early centuries in Sri Lanka, this was the principal concern of the laity, and the most popular sutras were those concerning the degrees of merit that could be earned through different forms of giving (Rahula 1956: 254–63). Royal and wealthy families kept “merit books,” in which they recorded good works, including lists of temples and pagodas constructed by kings and ministers. [...] Less wealthy followers expressed devotion to the sangha through smaller gifts and by virtue of their underlying intention, could expect no less promising a karmic reward. Similar patterns were found throughout the Theravada world.” <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": 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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "“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. […] In the early centuries in Sri Lanka, this was the principal concern of the laity, and the most popular sutras were those concerning the degrees of merit that could be earned through different forms of giving (Rahula 1956: 254–63). Royal and wealthy families kept “merit books,” in which they recorded good works, including lists of temples and pagodas constructed by kings and ministers. [...] Less wealthy followers expressed devotion to the sangha through smaller gifts and by virtue of their underlying intention, could expect no less promising a karmic reward. Similar patterns were found throughout the Theravada world.” <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": 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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "“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. […] In the early centuries in Sri Lanka, this was the principal concern of the laity, and the most popular sutras were those concerning the degrees of merit that could be earned through different forms of giving (Rahula 1956: 254–63). Royal and wealthy families kept “merit books,” in which they recorded good works, including lists of temples and pagodas constructed by kings and ministers. [...] Less wealthy followers expressed devotion to the sangha through smaller gifts and by virtue of their underlying intention, could expect no less promising a karmic reward. Similar patterns were found throughout the Theravada world.” <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": 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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "“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. […] In the early centuries in Sri Lanka, this was the principal concern of the laity, and the most popular sutras were those concerning the degrees of merit that could be earned through different forms of giving (Rahula 1956: 254–63). Royal and wealthy families kept “merit books,” in which they recorded good works, including lists of temples and pagodas constructed by kings and ministers. [...] Less wealthy followers expressed devotion to the sangha through smaller gifts and by virtue of their underlying intention, could expect no less promising a karmic reward. Similar patterns were found throughout the Theravada world.” <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": 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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "“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. […] In the early centuries in Sri Lanka, this was the principal concern of the laity, and the most popular sutras were those concerning the degrees of merit that could be earned through different forms of giving (Rahula 1956: 254–63). Royal and wealthy families kept “merit books,” in which they recorded good works, including lists of temples and pagodas constructed by kings and ministers. [...] Less wealthy followers expressed devotion to the sangha through smaller gifts and by virtue of their underlying intention, could expect no less promising a karmic reward. Similar patterns were found throughout the Theravada world.” <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": 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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "“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. […] In the early centuries in Sri Lanka, this was the principal concern of the laity, and the most popular sutras were those concerning the degrees of merit that could be earned through different forms of giving (Rahula 1956: 254–63). Royal and wealthy families kept “merit books,” in which they recorded good works, including lists of temples and pagodas constructed by kings and ministers. [...] Less wealthy followers expressed devotion to the sangha through smaller gifts and by virtue of their underlying intention, could expect no less promising a karmic reward. Similar patterns were found throughout the Theravada world.” <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": 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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "“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. […] In the early centuries in Sri Lanka, this was the principal concern of the laity, and the most popular sutras were those concerning the degrees of merit that could be earned through different forms of giving (Rahula 1956: 254–63). Royal and wealthy families kept “merit books,” in which they recorded good works, including lists of temples and pagodas constructed by kings and ministers. [...] Less wealthy followers expressed devotion to the sangha through smaller gifts and by virtue of their underlying intention, could expect no less promising a karmic reward. Similar patterns were found throughout the Theravada world.” <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": 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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "“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. […] In the early centuries in Sri Lanka, this was the principal concern of the laity, and the most popular sutras were those concerning the degrees of merit that could be earned through different forms of giving (Rahula 1956: 254–63). Royal and wealthy families kept “merit books,” in which they recorded good works, including lists of temples and pagodas constructed by kings and ministers. [...] Less wealthy followers expressed devotion to the sangha through smaller gifts and by virtue of their underlying intention, could expect no less promising a karmic reward. Similar patterns were found throughout the Theravada world.” <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": 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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "“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. […] In the early centuries in Sri Lanka, this was the principal concern of the laity, and the most popular sutras were those concerning the degrees of merit that could be earned through different forms of giving (Rahula 1956: 254–63). Royal and wealthy families kept “merit books,” in which they recorded good works, including lists of temples and pagodas constructed by kings and ministers. [...] Less wealthy followers expressed devotion to the sangha through smaller gifts and by virtue of their underlying intention, could expect no less promising a karmic reward. Similar patterns were found throughout the Theravada world.” <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": 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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "“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. […] In the early centuries in Sri Lanka, this was the principal concern of the laity, and the most popular sutras were those concerning the degrees of merit that could be earned through different forms of giving (Rahula 1956: 254–63). Royal and wealthy families kept “merit books,” in which they recorded good works, including lists of temples and pagodas constructed by kings and ministers. [...] Less wealthy followers expressed devotion to the sangha through smaller gifts and by virtue of their underlying intention, could expect no less promising a karmic reward. Similar patterns were found throughout the Theravada world.” <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": 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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "“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. […] In the early centuries in Sri Lanka, this was the principal concern of the laity, and the most popular sutras were those concerning the degrees of merit that could be earned through different forms of giving (Rahula 1956: 254–63). Royal and wealthy families kept “merit books,” in which they recorded good works, including lists of temples and pagodas constructed by kings and ministers. [...] Less wealthy followers expressed devotion to the sangha through smaller gifts and by virtue of their underlying intention, could expect no less promising a karmic reward. Similar patterns were found throughout the Theravada world.” <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": 92,
"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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "“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. […] In the early centuries in Sri Lanka, this was the principal concern of the laity, and the most popular sutras were those concerning the degrees of merit that could be earned through different forms of giving (Rahula 1956: 254–63). Royal and wealthy families kept “merit books,” in which they recorded good works, including lists of temples and pagodas constructed by kings and ministers. [...] Less wealthy followers expressed devotion to the sangha through smaller gifts and by virtue of their underlying intention, could expect no less promising a karmic reward. Similar patterns were found throughout the Theravada world.” <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": 93,
"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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "\"merit making and avoidance of bad karma continued to be highly salient in most Mahayana societies\" <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": 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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "\"merit making and avoidance of bad karma continued to be highly salient in most Mahayana societies\" <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": 95,
"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_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "\"merit making and avoidance of bad karma continued to be highly salient in most Mahayana societies\" <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": 96,
"polity": {
"id": 427,
"name": "ml_jenne_jeno_1",
"long_name": "Jenne-jeno I",
"start_year": -250,
"end_year": 49
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_religion_adopted_by_commoners",
"coded_value": "unknown",
"comment": "EMPTY_COMMENT",
"description": null
},
{
"id": 97,
"polity": {
"id": 117,
"name": "pk_kachi_enl",
"long_name": "Kachi Plain - Aceramic Neolithic",
"start_year": -7500,
"end_year": -5500
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_religion_adopted_by_commoners",
"coded_value": "unknown",
"comment": "EMPTY_COMMENT",
"description": null
},
{
"id": 98,
"polity": {
"id": 715,
"name": "tz_east_africa_ia_1",
"long_name": "Early East Africa Iron Age",
"start_year": 200,
"end_year": 499
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_religion_adopted_by_commoners",
"coded_value": "unknown",
"comment": "EMPTY_COMMENT",
"description": null
},
{
"id": 99,
"polity": {
"id": 37,
"name": "kh_funan_1",
"long_name": "Funan I",
"start_year": 225,
"end_year": 540
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_religion_adopted_by_commoners",
"coded_value": "unknown",
"comment": "EMPTY_COMMENT",
"description": null
},
{
"id": 100,
"polity": {
"id": 8,
"name": "mx_basin_of_mexico_3",
"long_name": "Early Formative Basin of Mexico",
"start_year": -1200,
"end_year": -801
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_religion_adopted_by_commoners",
"coded_value": "unknown",
"comment": "EMPTY_COMMENT",
"description": null
},
{
"id": 101,
"polity": {
"id": 161,
"name": "tr_central_anatolia_mba",
"long_name": "Middle Bronze Age in Central Anatolia",
"start_year": -2000,
"end_year": -1700
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_religion_adopted_by_commoners",
"coded_value": "unknown",
"comment": "EMPTY_COMMENT",
"description": null
}
]
}