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"id": 472,
"polity": {
"id": 587,
"name": "gb_british_emp_1",
"long_name": "British Empire I",
"start_year": 1690,
"end_year": 1849
},
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"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_concern_is_primary",
"coded_value": "present",
"comment": "“Jesus upheld the Ten Commandments (Mark 12: 19) and followed the prophets in stigmatizing social injustice, especially the failure to act justly and lovingly towards those in terrible need (Luke 16: 19–31). Jesus went so far, according to one tradition, as to make the Final Judgement depend simply on our practical concern for the hungry, the sick, prisoners, homeless persons, and others in great need (Matt. 25: 31–46). Jesus broke new ground by linking together the command to love God and love our neighbour (Mark 12: 28–34). This was to turn all sins into failures to follow the love-command.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 205]</a>",
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"id": 661,
"name": "ni_oyo_emp_2",
"long_name": "Ilú-ọba Ọ̀yọ́",
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"end_year": 1835
},
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"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_concern_is_primary",
"coded_value": "present",
"comment": "“Among the Yoruba, there are some divinities that are regarded as guardians of public morality, these include Ogun, Sango, Ayelala, Sonpona, Obatala, Orunmila, Osun and others. “ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/HI6J8TVV\">[Okunola_Ojo 2016, p. 9]</a>",
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{
"id": 474,
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"id": 663,
"name": "ni_oyo_emp_1",
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"end_year": 1535
},
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"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_concern_is_primary",
"coded_value": "present",
"comment": "“Among the Yoruba, there are some divinities that are regarded as guardians of public morality, these include Ogun, Sango, Ayelala, Sonpona, Obatala, Orunmila, Osun and others. “ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/HI6J8TVV\">[Okunola_Ojo 2016, p. 9]</a>",
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"id": 656,
"name": "ni_yoruba_classic",
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"end_year": 1400
},
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"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_concern_is_primary",
"coded_value": "present",
"comment": "“Among the Yoruba, there are some divinities that are regarded as guardians of public morality, these include Ogun, Sango, Ayelala, Sonpona, Obatala, Orunmila, Osun and others. “ <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/HI6J8TVV\">[Okunola_Ojo 2016, p. 9]</a>",
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{
"id": 476,
"polity": {
"id": 681,
"name": "se_great_fulo_emp",
"long_name": "Denyanke Kingdom",
"start_year": 1490,
"end_year": 1776
},
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"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_concern_is_primary",
"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>",
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{
"id": 477,
"polity": {
"id": 609,
"name": "si_freetown_1",
"long_name": "Freetown",
"start_year": 1787,
"end_year": 1808
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_concern_is_primary",
"coded_value": "present",
"comment": "“Jesus upheld the Ten Commandments (Mark 12: 19) and followed the prophets in stigmatizing social injustice, especially the failure to act justly and lovingly towards those in terrible need (Luke 16: 19–31). Jesus went so far, according to one tradition, as to make the Final Judgement depend simply on our practical concern for the hungry, the sick, prisoners, homeless persons, and others in great need (Matt. 25: 31–46). Jesus broke new ground by linking together the command to love God and love our neighbour (Mark 12: 28–34). This was to turn all sins into failures to follow the love-command.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 205]</a>",
"description": ""
},
{
"id": 478,
"polity": {
"id": 535,
"name": "ug_bunyoro_k_2",
"long_name": "Bito Dynasty",
"start_year": 1700,
"end_year": 1894
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_concern_is_primary",
"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. 126-129]</a> In a Table summarising information of ghost attacks among Beattie's informants, the kinds of behaviours believed to have motivated these attacks include: \"cruelty\", \"practiced sorcery against her\", \"neglect\", \"retained property bequeathed to sisters\", \"prevented wife from taking food to father\", \"deprived her of goat by refusing bridewealth for daughter\", \"refused goat for sacrifice to help sick grandchild\", \"not keeping its child at their home after it died\", \"marrying against wishes\", \"accepting bridewealth for daughetr against her last wishes\", \"keeping goat given to her\" and \"neglect when ill\". <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4IPHIG7P\">[Beattie 1964, p. 130]</a> These are almost all interpersonal offenses.",
"description": ""
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{
"id": 479,
"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_supernatural_concern_is_primary",
"coded_value": "absent",
"comment": "Centrality of sacrifice. 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": 480,
"polity": {
"id": 626,
"name": "zi_mutapa",
"long_name": "Mutapa",
"start_year": 1450,
"end_year": 1880
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_concern_is_primary",
"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": 481,
"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_supernatural_concern_is_primary",
"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": 482,
"polity": {
"id": 636,
"name": "et_jimma_k",
"long_name": "Kingdom of Jimma",
"start_year": 1790,
"end_year": 1932
},
"year_from": 1790,
"year_to": 1829,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_concern_is_primary",
"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": 483,
"polity": {
"id": 636,
"name": "et_jimma_k",
"long_name": "Kingdom of Jimma",
"start_year": 1790,
"end_year": 1932
},
"year_from": 1830,
"year_to": 1932,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_concern_is_primary",
"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": 484,
"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_supernatural_concern_is_primary",
"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": 485,
"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_supernatural_concern_is_primary",
"coded_value": "present",
"comment": "In Daoism, for example: “In the medieval schools, the system was expanded and the Daoist otherworld became an elaborate construction of manifold offices. The Siji mingke (Illustrious Regulations of the Four Ultimates), a fifth-century Highest Clarity text, describes the central offices in Heaven: 1. The office to the left presides over transgressions of a yang nature, such as killing, theft of celestial treasures, unwarranted spread of sacred texts, cursing and swearing. 2. The office to the right presides over transgressions of a yin nature, including harboring schemes in one’s heart, disobedience, planning harm to others, and never remembering the Dao. 3. The office in the center presides over more essential shortcomings, such as doubts and duplicity, lack of reverence and faith in heavenly perfection, desecration of heavenly treasures, and thoughts of removing the scriptures of the Dao or of defiling perfected writings.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PG935ZIK\">[Kohn 2009, p. 100]</a>",
"description": ""
},
{
"id": 486,
"polity": {
"id": 87,
"name": "in_mauryan_emp",
"long_name": "Magadha - Maurya Empire",
"start_year": -324,
"end_year": -187
},
"year_from": -297,
"year_to": -187,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_supernatural_concern_is_primary",
"coded_value": "present",
"comment": "After Ashoka's conversion to Buddhism. “In sum, pre-modern Buddhism was eminently concerned with MSP [i.e. moralizing supernatural enforcement].” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 118]</a>",
"description": ""
},
{
"id": 487,
"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_supernatural_concern_is_primary",
"coded_value": "absent",
"comment": "“[…] Vedic religion was not founded on moralistic principles […]” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UXVR689F\">[Cioni_et_al 2025, p. 184]</a>",
"description": ""
}
]
}