As appeals to what gods know and care about often motivate and rationalize human behavior, understanding shared models of gods’ minds is crucial for understanding religion’s contributions to human sociality. If religious systems function to minimize the effects of social and ecological problems, then models of gods’ concerns should coevolve with these problems. The present work assesses this prediction using data collected in the Tyva Republic. After briefly introducing the social and ecological history of ritual cairn piety in Inner Asia, I examine explicit representational models of morality, virtue, and gods’ concerns in Tyva. I show that (a) there is very little conceptual overlap between Tyvans’ models of morality and virtue and the things about which spirits care, (b) Tyvan spirit masters are primarily concerned with ritual and breaches of resource maintenance, and (c) among the emerging, salient factors that anger spirit masters are alcohol abuse and littering, very recent social problems in the region. This report provides support for the hypothesis that representational models of gods’ minds will evolve in accordance with ever-shifting local problems and offers the first formal treatment of empirically determining what constitutes a “moralistic” deity among living people.