  Criteria pertaining to one's relationship to those in the community beyond one's immediate family include being an active and unstinted participant in community projects (such as building bridges, constructing roads, and cleaning public spaces, as well as attending to the death, burial and mourning of a deceased member of the community). Along with activity in community projects is involvement in civic rituals (such as fellowship associations, rotating credit groups, extended family gatherings, secret societies, hunting groups, village watch groups, and civil militia groups) that have face-to-face meetings. Requiring participation in these practices, in effect, solves what economists refer to as “free rider” problems by allowing information about each person's efforts and contributions to spread quickly through the community. Everyone takes mental note of those missing from such events and repeated foot-dragging during community work is rebuked. Although the emphasis is on negative scoring, when individuals score very high they receive community titles that, on their death, bestows upon them special honors from other members. These departed individuals are treated as living on in a social sense, reincarnated in the ancestral world where they continue to guard the living. While there is no limit to how high one can rise on the scale that indicates degrees of personhood achieved, there is a limit to how far one can fall.