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"id": 571,
"name": "ru_romanov_dyn_2",
"long_name": "Russian Empire, Romanov Dynasty II",
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"end_year": 1917
},
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"name": "ru_romanov_dyn_1",
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},
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"name": "Moralizing_religion_adopted_by_commoners",
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"name": "Moralizing_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "\"In India, we find evidence of the importance of Buddhism and the cults of Indian gods both to the region’s inhabitants, Greek and non-Greek, and in political display.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WRPWNCR9\">[Mairs_Eidinow_Kindt 2015, p. 647]</a>",
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"long_name": "British Empire I",
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"tag": "TRS",
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"name": "Moralizing_religion_adopted_by_commoners",
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"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_religion_adopted_by_commoners",
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"tag": "TRS",
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"is_uncertain": false,
"name": "Moralizing_religion_adopted_by_commoners",
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"comment": null,
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{
"id": 424,
"polity": {
"id": 656,
"name": "ni_yoruba_classic",
"long_name": "Classical Ife",
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"end_year": 1400
},
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"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_religion_adopted_by_commoners",
"coded_value": "present",
"comment": null,
"description": ""
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{
"id": 425,
"polity": {
"id": 680,
"name": "se_futa_toro_imamate",
"long_name": "Imamate of Futa Toro",
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"end_year": 1860
},
"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 Futanke or Pullo (plural Fulbhe), as the Fulani call themselves, firmly believe that the lawful acquisition of wealth and the decent enjoyment of sustained prosperity is the physical manifestation of the metaphysical process of divine compensation for selfless services rendered to others. Conversely, chronic misfortune is believed to be the outcome of a wasteful existence, a sign of retribution from God for intolerable misdeeds.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/T4VFCD2W\">[Camara 2008, p. 48]</a>",
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"id": 426,
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"id": 681,
"name": "se_great_fulo_emp",
"long_name": "Denyanke Kingdom",
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},
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"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "NB The following extract derives from recent ethnography, but the author suggests that the core notions here precede the advent of Islam among the Fulani. “The Futanke or Pullo (plural Fulbhe), as the Fulani call themselves, firmly believe that the lawful acquisition of wealth and the decent enjoyment of sustained prosperity is the physical manifestation of the metaphysical process of divine compensation for selfless services rendered to others. Conversely, chronic misfortune is believed to be the outcome of a wasteful existence, a sign of retribution from God for intolerable misdeeds.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/T4VFCD2W\">[Camara 2008, p. 48]</a>",
"description": ""
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{
"id": 427,
"polity": {
"id": 609,
"name": "si_freetown_1",
"long_name": "Freetown",
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"end_year": 1808
},
"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 Africans repatriated from England, North America, and the Caribbean between 1787 and 1800 came with their plethora of Christian churches and train of missionaries. For these groups, Christianity was not simply an external imposition but part of an identity that had been forged in the crucible of Atlantic enslavement, resistance, and freedom. While they had many disagreements with their abolitionist benefactors, some of them violent, Christianity did provide a common ground for the different groups.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/GDHQC76E\">[Cole 2013, p. 17]</a>",
"description": ""
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{
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"polity": {
"id": 535,
"name": "ug_bunyoro_k_2",
"long_name": "Bito Dynasty",
"start_year": 1700,
"end_year": 1894
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"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "Inferring continuity with early 20th-century beliefs as recorded by ethnographer J. H. M. Beattie. “When a Nyoro suffers illness, childlessness, or other misfortune, [...] it may be due to the activity of a ghost. [...] A ghost (muzimu, plural mizimu) is the disembodied spirit of someone who has died. When a man is alive this vital principle is called mwoyo (plural myoyo), which may be rather loosely translated as \"soul,\" and it is believed to dwell in the breast or diaphragm. But a ghost is not just a person who has died; it is a being of quite a different order from the living. Though it possesses human attributes it is not human. A Nyoro who wishes to threaten another with posthumous vengeance for some injury does not say, \"I shall haunt you when I die\"; he says, \"I shall leave you a ghost\" (ndikulekera muzimu). Ghosts are left by people, but they are not people. […] Like sorcerers, ghosts generally attack people against whom they have a grudge. So when ghostly activity is diagnosed, the ghost is usually that of someone who was injured or offended before he died--or in certain cases of someone whose ghost was neglected after he died.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4IPHIG7P\">[Beattie 1964, pp. 126-128]</a>",
"description": ""
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{
"id": 429,
"polity": {
"id": 667,
"name": "ni_igala_k",
"long_name": "Igala",
"start_year": 1600,
"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": "For example: \"In Igala society, belief in ancestors was almost a way of life. People believed in the ability of their ancestors to protect and defend them. Hence, they worshipped them religiously and at times offered sacrifices to them. Ambegu are the spirit of the dead. In other words, it is the name given to the spirit that attends to the fortunes of families. Allegedly, some have the power to kill evil doers or trespassers on family property. They also make the adulterer to become sick or die, if she refuses to confess.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/74KTP9Z5\">[Achoba 2017, pp. 48-49]</a>",
"description": ""
},
{
"id": 430,
"polity": {
"id": 626,
"name": "zi_mutapa",
"long_name": "Mutapa",
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"end_year": 1880
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "Inferring continuity with Shona beliefs as described in more recent ethnography. \"Ancestral spirits who are renown for protecting the progenitors in the present life can refrain from doing so if there is disharmony in the community. Misfortunes and bad luck are signs of severed relationships between ancestors and their descendants. Harmonious relationships are a precursor to communal harmony and a prosperous future.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9SJQDM9Z\">[Murove 2023, p. 46]</a>",
"description": ""
},
{
"id": 431,
"polity": {
"id": 625,
"name": "zi_torwa_rozvi",
"long_name": "Torwa-Rozvi",
"start_year": 1494,
"end_year": 1850
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "Inferring continuity with Shona beliefs as described in more recent ethnography. \"Ancestral spirits who are renown for protecting the progenitors in the present life can refrain from doing so if there is disharmony in the community. Misfortunes and bad luck are signs of severed relationships between ancestors and their descendants. Harmonious relationships are a precursor to communal harmony and a prosperous future.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9SJQDM9Z\">[Murove 2023, p. 46]</a>",
"description": ""
},
{
"id": 432,
"polity": {
"id": 636,
"name": "et_jimma_k",
"long_name": "Kingdom of Jimma",
"start_year": 1790,
"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": "“But for the Oromo, Waaqa does not commit evil against His creation. He withdraws from human beings when they breach saffuu and disturb the cosmic and social order. Failure to act in accordance with Waaqa’s order will lead to punishment. Various types of misfortunes ranging from illness, mishaps, and other bad things can happen to the guilty person and his/her relatives. Some people believe that there are spiritual causes for natural disasters, serious illness, conflict, and so on. When human beings sin, Waaqa would deny them rain and other important requirements for life. […] It has been stated that Waaqa is patient with his creations. If they correct their mistakes through rituals and acceptable practices, He will forgive them. When Waaqa withdraws from them, the concerned people ought to pray to Waaqa and try to correct and learn from their mistakes. So, when individuals failed to observe the laws of Waaqa and were punished as a result, they would ask Waaqa for forgiveness. Human beings are required to respect the laws of God and maintain the social order through rituals. ‘Oromo rituals recreate, enact, and maintain the social order. This social order symbolically expresses the cosmological order. Prayers link the earthly part of the cosmological order with the divine one” (AGUILAR 2005, 58).’” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JP3BMSXD\">[Kelbessa 2022, pp. 79-80]</a>",
"description": ""
},
{
"id": 433,
"polity": {
"id": 647,
"name": "er_medri_bahri",
"long_name": "Medri Bahri",
"start_year": 1310,
"end_year": 1889
},
"year_from": 1751,
"year_to": 1889,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "After conversion to Islam. \"Allāh demands moral behavior from human beings, using reward (thawāb) and punishment (ʿiqāb) to encourage this behavior (Lange 2016; Nakissa 2020; Rustomji 2010).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 135]</a>",
"description": ""
},
{
"id": 434,
"polity": {
"id": 546,
"name": "cn_five_dyn",
"long_name": "Five Dynasties Period",
"start_year": 906,
"end_year": 970
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "\"Fully developed [belief in moralizing supernatural enforcement] arrived in China with Buddhism, which started making inroads during the first century CE, first became [part of] the official ideology c. 300 CE, and became a mass religion during the Tang period (eighth century).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/59DP8DST\">[Levine_et_al 2025, p. 262]</a> \"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": ""
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{
"id": 435,
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"id": 87,
"name": "in_mauryan_emp",
"long_name": "Magadha - Maurya Empire",
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"end_year": -187
},
"year_from": -297,
"year_to": -187,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_religion_adopted_by_commoners",
"coded_value": "present",
"comment": "“At the time of Asoka’s accession when he was still a votary of the orthodox Brahmanical faith, Buddhism was doubtless the most important among the various sects that flourished outside its pale and competed with one another for popular acceptance and royal patronage.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PDWUF36J\">[Nilakanta_Sastri_Nilakanta_Sastri 0, p. 230]</a>",
"description": ""
},
{
"id": 436,
"polity": {
"id": 87,
"name": "in_mauryan_emp",
"long_name": "Magadha - Maurya Empire",
"start_year": -324,
"end_year": -187
},
"year_from": -324,
"year_to": -298,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_religion_adopted_by_commoners",
"coded_value": "A~P",
"comment": "“At the time of Asoka’s accession when he was still a votary of the orthodox Brahmanical faith, Buddhism was doubtless the most important among the various sects that flourished outside its pale and competed with one another for popular acceptance and royal patronage.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PDWUF36J\">[Nilakanta_Sastri_Nilakanta_Sastri 0, p. 230]</a>",
"description": ""
}
]
}