https://micras.org/wiki/api.php?action=feedcontributions&feedformat=atom&user=ShyriathMicrasWiki - User contributions [en]2026-10-29T08:56:45ZUser contributionsMediaWiki 1.43.3https://micras.org/wiki/index.php?title=%C3%87ervelik&diff=408426Çervelik2026-07-01T22:39:55Z<p>Shyriath: /* Geographic */</p>
<hr />
<div>{{Nouvelle Alexandrie Article}}<br />
{{Infobox language<br />
| Name = Çervelik<br />
| NativeName = Çervelik<br />
| altname = Çerish<br />
| altname2 = Çeridish<br />
| image = <br />
| caption = <br />
| Pronunciation = /çɛɾˈβe.lɪk/<br />
| NationSpoken = {{Unbulleted list|{{team flag|Nouvelle Alexandrie}}|{{team flag|Constancia}}|}}<br />
| region = {{Unbulleted list|[[Eura]]|}}<br />
| ethnicity = [[Çerid]]<br />
| Speakers = Approximately 25,000<br />
| LangFamily = [[wikipedia:Language_isolate|Language isolate]]<br />
| WritingSystem = [[Portal:Languages|Audente alphabet]]<br />
| Source = Transplanted from another world<br />
| EarlyForm = Neolithic Çervelik<br>[[Çervelik|Modern Çervelik]]<br />
| dialects = {{Unbulleted list|Tighçervelik ([[Çeridgul]], NAX)|Kashançervelik ([[Çerid Autonomous State|ÇAS]], NAX)|Adlaçervelik ([[Razamin Desert]] and Central [[Eura]])}}<br />
| NationOfficial = N/A<br />
| minority = {{team flag|Nouvelle Alexandrie}}<br />
| LangRegulator = N/A<br />
| ISO639Codes = CRV<br />
| map = <br />
| map2 = <br />
| module = <br />
}}<br />
{{WIP}}<br />
<br />
==Personal names==<br />
Female names traditionally end in ''-i'' or ''-(i)m'', male names in ''-(i)n''; some unisex names, particularly those newly coined, end in ''-i(s)''<br />
<br />
Surnames are traditionally [[wikipedia:Matronymic|matronymics]] for all females (''par X'', "daughter of X") and unmarried males (''ra X'', "son of X")<br />
<br />
Married males traditionally have a surname indicating their wife (''den X'', "husband of X")<br />
<br />
Some long-time bachelors, especially those associated with a male band, may use ''teked Y'' ("fellow of Y") as a surname<br />
<br />
==Translated and transliterated terms==<br />
===Geographic===<br />
* [[Eura]]: ''Ighura''<br />
* [[Benacia]]: ''Benesi''<br />
* [[Tapfer]]: ''Tafer''<br />
* [[Cibola]]: ''Sibla''<br />
<br />
===Geopolitical===<br />
* [[Nouvelle Alexandrie]]: ''Nuvaleksandri''<br />
<br />
===Linguistic===<br />
* [[Alexandrian language|Alexandrian]]: ''Leksanvelik''<br />
* [[Babkhi language|Babkhi]]: ''Babghavelik''<br />
* [[Istvanistani language|Common Tongue/Istvanistani]]: ''Isvanvelik'', also ''kajlutnu'' "babbling"<br />
* [[Constancia|Constancian]]: formally ''Kostasvelik'', but popularly and and somewhat disrespectfully ''Ghednadidvelik'' (from ''ghedna'', roughly "layabout"), especially among Adlaçervelik speakers<br />
* [[Ladino language|Ladino]]L ''Ladinvelik''<br />
* [[Martino language|Martino]]: ''Martinvelik''<br />
* [[Santander#Language|Santanderian]]: ''Santandervelik''<br />
* [[Wechua Nation#Language|Wechu]]: ''Vechuvelik''<br />
<br />
[[Category:Languages]]<br />
[[Category:Languages of Nouvelle Alexandrie]]</div>Shyriathhttps://micras.org/wiki/index.php?title=%C3%87ervelik&diff=408421Çervelik2026-07-01T22:37:20Z<p>Shyriath: /* Translated and transliterated terms */</p>
<hr />
<div>{{Nouvelle Alexandrie Article}}<br />
{{Infobox language<br />
| Name = Çervelik<br />
| NativeName = Çervelik<br />
| altname = Çerish<br />
| altname2 = Çeridish<br />
| image = <br />
| caption = <br />
| Pronunciation = /çɛɾˈβe.lɪk/<br />
| NationSpoken = {{Unbulleted list|{{team flag|Nouvelle Alexandrie}}|{{team flag|Constancia}}|}}<br />
| region = {{Unbulleted list|[[Eura]]|}}<br />
| ethnicity = [[Çerid]]<br />
| Speakers = Approximately 25,000<br />
| LangFamily = [[wikipedia:Language_isolate|Language isolate]]<br />
| WritingSystem = [[Portal:Languages|Audente alphabet]]<br />
| Source = Transplanted from another world<br />
| EarlyForm = Neolithic Çervelik<br>[[Çervelik|Modern Çervelik]]<br />
| dialects = {{Unbulleted list|Tighçervelik ([[Çeridgul]], NAX)|Kashançervelik ([[Çerid Autonomous State|ÇAS]], NAX)|Adlaçervelik ([[Razamin Desert]] and Central [[Eura]])}}<br />
| NationOfficial = N/A<br />
| minority = {{team flag|Nouvelle Alexandrie}}<br />
| LangRegulator = N/A<br />
| ISO639Codes = CRV<br />
| map = <br />
| map2 = <br />
| module = <br />
}}<br />
{{WIP}}<br />
<br />
==Personal names==<br />
Female names traditionally end in ''-i'' or ''-(i)m'', male names in ''-(i)n''; some unisex names, particularly those newly coined, end in ''-i(s)''<br />
<br />
Surnames are traditionally [[wikipedia:Matronymic|matronymics]] for all females (''par X'', "daughter of X") and unmarried males (''ra X'', "son of X")<br />
<br />
Married males traditionally have a surname indicating their wife (''den X'', "husband of X")<br />
<br />
Some long-time bachelors, especially those associated with a male band, may use ''teked Y'' ("fellow of Y") as a surname<br />
<br />
==Translated and transliterated terms==<br />
===Geographic===<br />
* [[Eura]]: ''Ighura''<br />
<br />
===Geopolitical===<br />
* [[Nouvelle Alexandrie]]: ''Nuvaleksandri''<br />
<br />
===Linguistic===<br />
* [[Alexandrian language|Alexandrian]]: ''Leksanvelik''<br />
* [[Babkhi language|Babkhi]]: ''Babghavelik''<br />
* [[Istvanistani language|Common Tongue/Istvanistani]]: ''Isvanvelik'', also ''kajlutnu'' "babbling"<br />
* [[Constancia|Constancian]]: formally ''Kostasvelik'', but popularly and and somewhat disrespectfully ''Ghednadidvelik'' (from ''ghedna'', roughly "layabout"), especially among Adlaçervelik speakers<br />
* [[Ladino language|Ladino]]L ''Ladinvelik''<br />
* [[Martino language|Martino]]: ''Martinvelik''<br />
* [[Santander#Language|Santanderian]]: ''Santandervelik''<br />
* [[Wechua Nation#Language|Wechu]]: ''Vechuvelik''<br />
<br />
[[Category:Languages]]<br />
[[Category:Languages of Nouvelle Alexandrie]]</div>Shyriathhttps://micras.org/wiki/index.php?title=%C3%87ervelik&diff=408418Çervelik2026-07-01T22:36:00Z<p>Shyriath: </p>
<hr />
<div>{{Nouvelle Alexandrie Article}}<br />
{{Infobox language<br />
| Name = Çervelik<br />
| NativeName = Çervelik<br />
| altname = Çerish<br />
| altname2 = Çeridish<br />
| image = <br />
| caption = <br />
| Pronunciation = /çɛɾˈβe.lɪk/<br />
| NationSpoken = {{Unbulleted list|{{team flag|Nouvelle Alexandrie}}|{{team flag|Constancia}}|}}<br />
| region = {{Unbulleted list|[[Eura]]|}}<br />
| ethnicity = [[Çerid]]<br />
| Speakers = Approximately 25,000<br />
| LangFamily = [[wikipedia:Language_isolate|Language isolate]]<br />
| WritingSystem = [[Portal:Languages|Audente alphabet]]<br />
| Source = Transplanted from another world<br />
| EarlyForm = Neolithic Çervelik<br>[[Çervelik|Modern Çervelik]]<br />
| dialects = {{Unbulleted list|Tighçervelik ([[Çeridgul]], NAX)|Kashançervelik ([[Çerid Autonomous State|ÇAS]], NAX)|Adlaçervelik ([[Razamin Desert]] and Central [[Eura]])}}<br />
| NationOfficial = N/A<br />
| minority = {{team flag|Nouvelle Alexandrie}}<br />
| LangRegulator = N/A<br />
| ISO639Codes = CRV<br />
| map = <br />
| map2 = <br />
| module = <br />
}}<br />
{{WIP}}<br />
<br />
==Personal names==<br />
Female names traditionally end in ''-i'' or ''-(i)m'', male names in ''-(i)n''; some unisex names, particularly those newly coined, end in ''-i(s)''<br />
<br />
Surnames are traditionally [[wikipedia:Matronymic|matronymics]] for all females (''par X'', "daughter of X") and unmarried males (''ra X'', "son of X")<br />
<br />
Married males traditionally have a surname indicating their wife (''den X'', "husband of X")<br />
<br />
Some long-time bachelors, especially those associated with a male band, may use ''teked Y'' ("fellow of Y") as a surname<br />
<br />
==Translated and transliterated terms==<br />
===Geopolitical===<br />
* [[Nouvelle Alexandrie]]: ''Nuvaleksandri''<br />
<br />
===Linguistic===<br />
* [[Alexandrian language|Alexandrian]]: ''Leksanvelik''<br />
* [[Babkhi language|Babkhi]]: ''Babghavelik''<br />
* [[Istvanistani language|Common Tongue/Istvanistani]]: ''Isvanvelik'', also ''kajlutnu'' "babbling"<br />
* [[Constancia|Constancian]]: formally ''Kostasvelik'', but popularly and and somewhat disrespectfully ''Ghednadidvelik'' (from ''ghedna'', roughly "layabout"), especially among Adlaçervelik speakers<br />
* [[Ladino language|Ladino]]L ''Ladinvelik''<br />
* [[Martino language|Martino]]: ''Martinvelik''<br />
* [[Santander#Language|Santanderian]]: ''Santandervelik''<br />
* [[Wechua Nation#Language|Wechu]]: ''Vechuvelik''<br />
<br />
[[Category:Languages]]<br />
[[Category:Languages of Nouvelle Alexandrie]]</div>Shyriathhttps://micras.org/wiki/index.php?title=%C3%87ervelik&diff=408392Çervelik2026-07-01T19:27:56Z<p>Shyriath: /* Translated and transliterated terms */</p>
<hr />
<div>{{Nouvelle Alexandrie Article}}<br />
{{Infobox language<br />
| Name = Çervelik<br />
| NativeName = Çervelik<br />
| altname = Çerish<br />
| altname2 = Çeridish<br />
| image = <br />
| caption = <br />
| Pronunciation = /çɛɾˈβe.lɪk/<br />
| NationSpoken = {{Unbulleted list|{{team flag|Nouvelle Alexandrie}}|{{team flag|Constancia}}|}}<br />
| region = {{Unbulleted list|[[Eura]]|}}<br />
| ethnicity = [[Çerid]]<br />
| Speakers = Approximately 25,000<br />
| LangFamily = [[wikipedia:Language_isolate|Language isolate]]<br />
| WritingSystem = [[Portal:Languages|Audente alphabet]]<br />
| Source = Transplanted from another world<br />
| EarlyForm = Neolithic Çervelik<br>[[Çervelik|Modern Çervelik]]<br />
| dialects = {{Unbulleted list|Tighçervelik ([[Çeridgul]], NAX)|Kashançervelik ([[Çerid Autonomous State|ÇAS]], NAX)|Adlaçervelik ([[Razamin Desert]] and Central [[Eura]])}}<br />
| NationOfficial = N/A<br />
| minority = {{team flag|Nouvelle Alexandrie}}<br />
| LangRegulator = N/A<br />
| ISO639Codes = CRV<br />
| map = <br />
| map2 = <br />
| module = <br />
}}<br />
{{WIP}}<br />
<br />
==Personal names==<br />
Female names traditionally end in ''-i'' or ''-(i)m'', male names in ''-(i)n''; some unisex names, particularly those newly coined, end in ''-i(s)''<br />
<br />
Surnames are traditionally [[wikipedia:Matronymic|matronymics]] for all females (''par X'', "daughter of X") and unmarried males (''ra X'', "son of X")<br />
<br />
Married males traditionally have a surname indicating their wife (''den X'', "husband of X")<br />
<br />
Some long-time bachelors, especially those associated with a male band, may use ''teked Y'' ("fellow of Y") as a surname<br />
<br />
==Translated and transliterated terms==<br />
===Geopolitical===<br />
* [[Nouvelle Alexandrie]]: ''Nuvaleksandri''<br />
<br />
===Linguistic===<br />
* [[Alexandrian language]]: ''Leksanvelik''<br />
<br />
[[Category:Languages]]<br />
[[Category:Languages of Nouvelle Alexandrie]]</div>Shyriathhttps://micras.org/wiki/index.php?title=%C3%87ervelik&diff=408391Çervelik2026-07-01T19:25:49Z<p>Shyriath: </p>
<hr />
<div>{{Nouvelle Alexandrie Article}}<br />
{{Infobox language<br />
| Name = Çervelik<br />
| NativeName = Çervelik<br />
| altname = Çerish<br />
| altname2 = Çeridish<br />
| image = <br />
| caption = <br />
| Pronunciation = /çɛɾˈβe.lɪk/<br />
| NationSpoken = {{Unbulleted list|{{team flag|Nouvelle Alexandrie}}|{{team flag|Constancia}}|}}<br />
| region = {{Unbulleted list|[[Eura]]|}}<br />
| ethnicity = [[Çerid]]<br />
| Speakers = Approximately 25,000<br />
| LangFamily = [[wikipedia:Language_isolate|Language isolate]]<br />
| WritingSystem = [[Portal:Languages|Audente alphabet]]<br />
| Source = Transplanted from another world<br />
| EarlyForm = Neolithic Çervelik<br>[[Çervelik|Modern Çervelik]]<br />
| dialects = {{Unbulleted list|Tighçervelik ([[Çeridgul]], NAX)|Kashançervelik ([[Çerid Autonomous State|ÇAS]], NAX)|Adlaçervelik ([[Razamin Desert]] and Central [[Eura]])}}<br />
| NationOfficial = N/A<br />
| minority = {{team flag|Nouvelle Alexandrie}}<br />
| LangRegulator = N/A<br />
| ISO639Codes = CRV<br />
| map = <br />
| map2 = <br />
| module = <br />
}}<br />
{{WIP}}<br />
<br />
==Personal names==<br />
Female names traditionally end in ''-i'' or ''-(i)m'', male names in ''-(i)n''; some unisex names, particularly those newly coined, end in ''-i(s)''<br />
<br />
Surnames are traditionally [[wikipedia:Matronymic|matronymics]] for all females (''par X'', "daughter of X") and unmarried males (''ra X'', "son of X")<br />
<br />
Married males traditionally have a surname indicating their wife (''den X'', "husband of X")<br />
<br />
Some long-time bachelors, especially those associated with a male band, may use ''teked Y'' ("fellow of Y") as a surname<br />
<br />
==Translated and transliterated terms==<br />
===Geopolitical===<br />
* [[Nouvelle Alexandrie]]: ''Nuvaleksandri''<br />
<br />
[[Category:Languages]]<br />
[[Category:Languages of Nouvelle Alexandrie]]</div>Shyriathhttps://micras.org/wiki/index.php?title=%C3%87ervelik&diff=408389Çervelik2026-07-01T19:24:21Z<p>Shyriath: /* Translated and transliterated terms */</p>
<hr />
<div>{{Nouvelle Alexandrie Article}}<br />
{{Infobox language<br />
| Name = Çervelik<br />
| NativeName = Çervelik<br />
| altname = Çerish<br />
| altname2 = Çeridish<br />
| image = <br />
| caption = <br />
| Pronunciation = /çɛɾˈβe.lɪk/<br />
| NationSpoken = {{Unbulleted list|{{team flag|Nouvelle Alexandrie}}|{{team flag|Constancia}}|}}<br />
| region = {{Unbulleted list|[[Eura]]|}}<br />
| ethnicity = [[Çerid]]<br />
| Speakers = Approximately 25,000<br />
| LangFamily = [[wikipedia:Language_isolate|Language isolate]]<br />
| WritingSystem = [[Portal:Languages|Audente alphabet]]<br />
| Source = Transplanted from another world<br />
| EarlyForm = Neolithic Çervelik<br>Modern Çervelik<br />
| dialects = {{Unbulleted list|Tighçervelik ([[Çeridgul]], NAX)|Kashançervelik ([[Çerid Autonomous State|ÇAS]], NAX)|Adlaçervelik ([[Razamin Desert]] and Central [[Eura]])}}<br />
| NationOfficial = N/A<br />
| minority = {{team flag|Nouvelle Alexandrie}}<br />
| LangRegulator = N/A<br />
| ISO639Codes = CRV<br />
| map = <br />
| map2 = <br />
| module = <br />
}}<br />
{{WIP}}<br />
<br />
==Personal names==<br />
Female names traditionally end in ''-i'' or ''-(i)m'', male names in ''-(i)n''; some unisex names, particularly those newly coined, end in ''-i(s)''<br />
<br />
Surnames are traditionally [[wikipedia:Matronymic|matronymics]] for all females (''par X'', "daughter of X") and unmarried males (''ra X'', "son of X")<br />
<br />
Married males traditionally have a surname indicating their wife (''den X'', "husband of X")<br />
<br />
Some long-time bachelors, especially those associated with a male band, may use ''teked Y'' ("fellow of Y") as a surname<br />
<br />
==Translated and transliterated terms==<br />
===Geopolitical===<br />
* [[Nouvelle Alexandrie]]: ''Nuvaleksandri''<br />
<br />
[[Category:Languages]]<br />
[[Category:Languages of Nouvelle Alexandrie]]</div>Shyriathhttps://micras.org/wiki/index.php?title=%C3%87ervelik&diff=408388Çervelik2026-07-01T19:24:04Z<p>Shyriath: /* Personal names */</p>
<hr />
<div>{{Nouvelle Alexandrie Article}}<br />
{{Infobox language<br />
| Name = Çervelik<br />
| NativeName = Çervelik<br />
| altname = Çerish<br />
| altname2 = Çeridish<br />
| image = <br />
| caption = <br />
| Pronunciation = /çɛɾˈβe.lɪk/<br />
| NationSpoken = {{Unbulleted list|{{team flag|Nouvelle Alexandrie}}|{{team flag|Constancia}}|}}<br />
| region = {{Unbulleted list|[[Eura]]|}}<br />
| ethnicity = [[Çerid]]<br />
| Speakers = Approximately 25,000<br />
| LangFamily = [[wikipedia:Language_isolate|Language isolate]]<br />
| WritingSystem = [[Portal:Languages|Audente alphabet]]<br />
| Source = Transplanted from another world<br />
| EarlyForm = Neolithic Çervelik<br>Modern Çervelik<br />
| dialects = {{Unbulleted list|Tighçervelik ([[Çeridgul]], NAX)|Kashançervelik ([[Çerid Autonomous State|ÇAS]], NAX)|Adlaçervelik ([[Razamin Desert]] and Central [[Eura]])}}<br />
| NationOfficial = N/A<br />
| minority = {{team flag|Nouvelle Alexandrie}}<br />
| LangRegulator = N/A<br />
| ISO639Codes = CRV<br />
| map = <br />
| map2 = <br />
| module = <br />
}}<br />
{{WIP}}<br />
<br />
==Personal names==<br />
Female names traditionally end in ''-i'' or ''-(i)m'', male names in ''-(i)n''; some unisex names, particularly those newly coined, end in ''-i(s)''<br />
<br />
Surnames are traditionally [[wikipedia:Matronymic|matronymics]] for all females (''par X'', "daughter of X") and unmarried males (''ra X'', "son of X")<br />
<br />
Married males traditionally have a surname indicating their wife (''den X'', "husband of X")<br />
<br />
Some long-time bachelors, especially those associated with a male band, may use ''teked Y'' ("fellow of Y") as a surname<br />
<br />
==Translated and transliterated terms==<br />
===Geopolitical===<br />
* [[Nouvelle Alexandrie]]: *Nuvaleksandri*<br />
<br />
[[Category:Languages]]<br />
[[Category:Languages of Nouvelle Alexandrie]]</div>Shyriathhttps://micras.org/wiki/index.php?title=%C3%87ervelik&diff=408386Çervelik2026-07-01T19:22:48Z<p>Shyriath: </p>
<hr />
<div>{{Nouvelle Alexandrie Article}}<br />
{{Infobox language<br />
| Name = Çervelik<br />
| NativeName = Çervelik<br />
| altname = Çerish<br />
| altname2 = Çeridish<br />
| image = <br />
| caption = <br />
| Pronunciation = /çɛɾˈβe.lɪk/<br />
| NationSpoken = {{Unbulleted list|{{team flag|Nouvelle Alexandrie}}|{{team flag|Constancia}}|}}<br />
| region = {{Unbulleted list|[[Eura]]|}}<br />
| ethnicity = [[Çerid]]<br />
| Speakers = Approximately 25,000<br />
| LangFamily = [[wikipedia:Language_isolate|Language isolate]]<br />
| WritingSystem = [[Portal:Languages|Audente alphabet]]<br />
| Source = Transplanted from another world<br />
| EarlyForm = Neolithic Çervelik<br>Modern Çervelik<br />
| dialects = {{Unbulleted list|Tighçervelik ([[Çeridgul]], NAX)|Kashançervelik ([[Çerid Autonomous State|ÇAS]], NAX)|Adlaçervelik ([[Razamin Desert]] and Central [[Eura]])}}<br />
| NationOfficial = N/A<br />
| minority = {{team flag|Nouvelle Alexandrie}}<br />
| LangRegulator = N/A<br />
| ISO639Codes = CRV<br />
| map = <br />
| map2 = <br />
| module = <br />
}}<br />
{{WIP}}<br />
<br />
==Personal names==<br />
Female names traditionally end in -i or -(i)m, male names in -(i)n; some unisex names, particularly those newly coined, end in -i(s)<br />
<br />
Surnames are traditionally [[wikipedia:Matronymic|matronymics]] for all females (*par X*, "daughter of X") and unmarried males (*ra X*, "son of X")<br />
<br />
Married males traditionally have a surname indicating their wife (*den X*, "husband of X")<br />
<br />
Some long-time bachelors, especially those associated with a male band, may use *teked Y* ("fellow of Y") as a surname<br />
<br />
==Translated and transliterated terms==<br />
===Geopolitical===<br />
* [[Nouvelle Alexandrie]]: *Nuvaleksandri*<br />
<br />
[[Category:Languages]]<br />
[[Category:Languages of Nouvelle Alexandrie]]</div>Shyriathhttps://micras.org/wiki/index.php?title=%C3%87ervelik&diff=408385Çervelik2026-07-01T19:21:33Z<p>Shyriath: </p>
<hr />
<div>{{Nouvelle Alexandrie Article}}<br />
{{Infobox language<br />
| Name = Çervelik<br />
| NativeName = Çervelik<br />
| altname = Çerish<br />
| altname2 = Çeridish<br />
| image = <br />
| caption = <br />
| Pronunciation = /çɛɾˈβe.lɪk/<br />
| NationSpoken = {{Unbulleted list|{{team flag|Nouvelle Alexandrie}}|{{team flag|Constancia}}|}}<br />
| region = {{Unbulleted list|[[Eura]]|}}<br />
| ethnicity = [[Çerid]]<br />
| Speakers = Approximately 25,000<br />
| LangFamily = [[wikipedia:Language_isolate|Language isolate]]<br />
| WritingSystem = [[Portal:Languages|Audente alphabet]]<br />
| Source = Transplanted from another world<br />
| EarlyForm = Neolithic Çervelik<br>Modern Çervelik<br />
| dialects = {{Unbulleted list|Tighçervelik ([[Çeridgul]])|Kashançervelik ([[Çerid Autonomous State]])|Adlaçervelik ([[Razamin Desert]] and Central [[Eura]])}}<br />
| NationOfficial = N/A<br />
| minority = {{team flag|Nouvelle Alexandrie}}<br />
| LangRegulator = N/A<br />
| ISO639Codes = CRV<br />
| map = <br />
| map2 = <br />
| module = <br />
}}<br />
{{WIP}}<br />
<br />
==Personal names==<br />
Female names traditionally end in -i or -(i)m, male names in -(i)n; some unisex names, particularly those newly coined, end in -i(s)<br />
<br />
Surnames are traditionally [[wikipedia:Matronymic|matronymics]] for all females (*par X*, "daughter of X") and unmarried males (*ra X*, "son of X")<br />
<br />
Married males traditionally have a surname indicating their wife (*den X*, "husband of X")<br />
<br />
Some long-time bachelors, especially those associated with a male band, may use *teked Y* ("fellow of Y") as a surname<br />
<br />
==Translated and transliterated terms==<br />
===Geopolitical===<br />
* [[Nouvelle Alexandrie]]: *Nuvaleksandri*<br />
<br />
[[Category:Languages]]<br />
[[Category:Languages of Nouvelle Alexandrie]]</div>Shyriathhttps://micras.org/wiki/index.php?title=%C3%87ervelik&diff=408384Çervelik2026-07-01T19:21:07Z<p>Shyriath: Created page with "{{Nouvelle Alexandrie Article}} {{Infobox language | Name = Çervelik | NativeName = Çervelik | altname = Çerish | altname2 = Çeridish | image = | caption = | Pronunciation = /çɛɾˈβe.lɪk/ | NationSpoken = {{Unbulleted list|{{team flag|Nouvelle Alexandrie}}|{{team flag|Constancia}}|}} | region = {{Unbulleted list|Eura|}} | ethnicity = Çerid | Speakers = Approximately 25,000 | LangFamily..."</p>
<hr />
<div>{{Nouvelle Alexandrie Article}}<br />
{{Infobox language<br />
| Name = Çervelik<br />
| NativeName = Çervelik<br />
| altname = Çerish<br />
| altname2 = Çeridish<br />
| image = <br />
| caption = <br />
| Pronunciation = /çɛɾˈβe.lɪk/<br />
| NationSpoken = {{Unbulleted list|{{team flag|Nouvelle Alexandrie}}|{{team flag|Constancia}}|}}<br />
| region = {{Unbulleted list|[[Eura]]|}}<br />
| ethnicity = [[Çerid]]<br />
| Speakers = Approximately 25,000<br />
| LangFamily = [[wikipedia:Language_isolate|Language isolate]]<br />
| WritingSystem = [[Portal:Languages|Audente alphabet]]<br />
| Source = Transplanted from another world<br />
| EarlyForm = Neolithic Çervelik<br>Modern Çervelik<br />
| dialects = {{Unbulleted list|Tighçervelik ([[Çeridgul]])|Kashançervelik ([[Çerid Autonomous State]])|Adlaçervelik ([[Razamin Desert]] and Central [[Eura]]}}<br />
| NationOfficial = N/A<br />
| minority = {{team flag|Nouvelle Alexandrie}}<br />
| LangRegulator = N/A<br />
| ISO639Codes = CRV<br />
| map = <br />
| map2 = <br />
| module = <br />
}}<br />
{{WIP}}<br />
<br />
==Personal names==<br />
Female names traditionally end in -i or -(i)m, male names in -(i)n; some unisex names, particularly those newly coined, end in -i(s)<br />
<br />
Surnames are traditionally [[wikipedia:Matronymic|matronymics]] for all females (*par X*, "daughter of X") and unmarried males (*ra X*, "son of X")<br />
<br />
Married males traditionally have a surname indicating their wife (*den X*, "husband of X")<br />
<br />
Some long-time bachelors, especially those associated with a male band, may use *teked Y* ("fellow of Y") as a surname<br />
<br />
==Translated and transliterated terms==<br />
===Geopolitical===<br />
* [[Nouvelle Alexandrie]]: *Nuvaleksandri*<br />
<br />
[[Category:Languages]]<br />
[[Category:Languages of Nouvelle Alexandrie]]</div>Shyriathhttps://micras.org/wiki/index.php?title=Eshinin_ra_Uri&diff=408346Eshinin ra Uri2026-07-01T14:17:43Z<p>Shyriath: </p>
<hr />
<div>{{WIP}}<br />
{{CitizenAW<br />
| Photo = <br />
| Titles and Offices = ''[[Çerid Autonomous State#Central bodies|Takilesh]]'' of the [[Çerid Autonomous State]] ({{AN|1739}} - {{AN|1749}}, Deputy of the [[Parliament of Alduria]] ({{AN|1749}} - {{AN|1754}}), Deputy of the [[Federal Assembly of Nouvelle Alexandrie]] ({{AN|1754}} - present)<br />
| FullName = Eshinin ra Uri<br />
| Parents = Uri par Peshli (deceased), Toron den Uri, Eçtin den Uri (deceased)<br />
| Spouse = Setim par Kalashi<br />
| Children = 10<br />
| BirthDate = 9.VII.{{AN|1711}}<br />
| DeathDate = <br />
| Family = 3 sisters, 10 brothers, numerous nieces and nephews<br />
| Political Affiliation = Independent ({{AN|1754}} - )<br />
| Occupation = Former utility installer, public speaker, labor leader<br />
| CityandRegionofResidence = [[Aladurkidal]], [[Çerid Autonomous State|ÇAS]], [[Alduria]]<br />
| National Origin = {{team flag|Nouvelle Alexandrie}}<br />
| Known For = Protests against major NAX corporations, radical positions on property rights and governance, gender equality activism<br />
| Associated Organizations = Çer Alliance of Free Infrastructure Workers, Male Equality Movement, Friends of the Zerenid<br />
| Citizenships = {{team flag|Nouvelle Alexandrie}}<br />
}}<br />
<br />
'''Eshinin ra Uri''' (born 9.VII.{{AN|1711}}) is a male [[Çerid|Çer]] activist and politician of [[Nouvelle Alexandria]]. As of {{AN|1754}}, he represents a portion of eastern [[Alduria]] in the [[Federal Assembly of Nouvelle Alexandrie|Federal Assembly]] as an independent, espousing a platform that might be loosely described as green [[wikipedia:Anarchist_communism|anarcho-communist]].<br />
<br />
''Eshinin'' is his personal name. ''ra Uri'' translates as "son of Uri" and is his mother-name - for a male Çer the equivalent of a human "maiden name" - which he has kept despite his marriage.<br />
<br />
==Early life==<br />
Eshinin is a hatchling of the sixth and last clutch of his mother, Uri par Peshli, and her husbands. Eshinin's parents were originally settled in the [[Razamin Desert]] between what is now Massina and Étréchy - near the route of Nouvelle Alexandrie's [[Rail transport in Nouvelle Alexandrie#Alduria_2|Southern Relief Line]] but which was, at the time, part of [[the Green]]. After the decision of the [[Thraci Confederation]] to seize the desert in {{AN|1693}}, the family was among the wave of Çer refugees that flooded into the coastal states of southern [[Alduria]], and which then populated the newly-created Çerid Autonomous State in {{AN|1699}}. Eshinin, and his siblings of the last three clutches of the family, were therefore among the earliest generation of Çerid to be born within the relative stability and modernity of the ÇAS.<br />
<br />
==Activism==<br />
The rapid expansion of the population placed significant pressure on the building of infrastructure - which had already started with a handicap in the ÇAS compared to more developed parts of Alduria - to keep up. The money to be made in land for infrastructure projects, the resulting laxity in environmental considerations, and the influence of human-led companies in the process of planning and construction, all dovetailed with increasing demands on the efforts of the migratory bands of male Çer workers that were performing much of the groundwork.<br />
<br />
==Local politics==<br />
===1734 elections===<br />
Eshinin's first foray into politics came during the [[New Alexandrian general election, 1734|general election of 1734]], where he stood for an Aladurkidal-based seat in the [[Çerid Autonomous State#Central bodies|Takileshidgul]], the legislature of the ÇAS.<br />
<br />
===1739 elections===<br />
after what was an unusually lively campaign season even by Çer standards, the vote was heavily skewed along gender lines, with male bands forming the core of Eshinin's support.<br />
<br />
===1744 elections===<br />
<br />
==Regional and federal politics==<br />
===1749 elections===<br />
<br />
===1754 elections===<br />
Though he has shown some willingness to work with the [[Federal Consensus Party of Nouvelle Alexandrie|FCP]] on a case-by-case basis, he is quite obviously more at home with the positions of the [[Alliance for a Just Nouvelle Alexandrie|AJNE]] in general and the [[Wakara People's Party]] in particular.<br />
<br />
==Political views==<br />
<br />
==Personal life==<br />
Though Eshinin uses his mother-name both publicly and legally, he is married, one of two husbands of Setim par Kalashi.<br />
<br />
[[Category:Alduria]]</div>Shyriathhttps://micras.org/wiki/index.php?title=Eshinin_ra_Uri&diff=408335Eshinin ra Uri2026-07-01T12:34:57Z<p>Shyriath: </p>
<hr />
<div>{{WIP}}<br />
{{CitizenAW<br />
| Photo = <br />
| Titles and Offices = ''[[Çerid Autonomous State#Central bodies|Takilesh]]'' of the [[Çerid Autonomous State]] ({{AN|1739}} - {{AN|1749}}, Deputy of the [[Parliament of Alduria]] ({{AN|1749}} - {{AN|1754}}), Deputy of the [[Federal Assembly of Nouvelle Alexandrie]] ({{AN|1754}} - present)<br />
| FullName = Eshinin ra Uri<br />
| Parents = Uri par Peshli (deceased), Toron den Uri, Eçtin den Uri (deceased)<br />
| Spouse = Setim par Kalashi<br />
| Children = 10<br />
| BirthDate = 9.VII.{{AN|1711}}<br />
| DeathDate = <br />
| Family = 3 sisters, 10 brothers, numerous nieces and nephews<br />
| Political Affiliation = Independent ({{AN|1754}} - )<br />
| Occupation = Former utility installer, public speaker, labor leader<br />
| CityandRegionofResidence = [[Aladurkidal]], [[Çerid Autonomous State|ÇAS]], [[Alduria]]<br />
| National Origin = {{team flag|Nouvelle Alexandrie}}<br />
| Known For = Protests against major NAX corporations, radical positions on property rights and governance, gender equality activism<br />
| Associated Organizations = Çer Alliance of Free Infrastructure Workers, Male Equality Movement, Friends of the Zerenid<br />
| Citizenships = {{team flag|Nouvelle Alexandrie}}<br />
}}<br />
<br />
'''Eshinin ra Uri''' (born 9.VII.{{AN|1711}}) is a male [[Çerid|Çer]] activist and politician of [[Nouvelle Alexandria]]. As of {{AN|1754}}, he represents a portion of eastern [[Alduria]] in the [[Federal Assembly of Nouvelle Alexandrie|Federal Assembly]] as an independent, espousing a platform that might be loosely described as green [[wikipedia:Anarchist_communism|anarcho-communist]].<br />
<br />
''Eshinin'' is his personal name. ''ra Uri'' translates as "son of Uri" and is his mother-name - for a male Çer the equivalent of a human "maiden name" - which he has kept despite his marriage.<br />
<br />
==Early life==<br />
Eshinin is a hatchling of the sixth and last clutch of his mother, Uri par Peshli, and her husbands. Eshinin's parents were originally settled in the [[Razamin Desert]] between what is now Massina and Étréchy - near the route of Nouvelle Alexandrie's [[Rail transport in Nouvelle Alexandrie#Alduria_2|Southern Relief Line]] but which was, at the time, part of [[the Green]]. After the decision of the [[Thraci Confederation]] to seize the desert in {{AN|1693}}, the family was among the wave of Çer refugees that flooded into the coastal states of southern [[Alduria]], and which then populated the newly-created Çerid Autonomous State in {{AN|1699}}. Eshinin, and his siblings of the last three clutches of the family, were therefore among the earliest generation of Çerid to be born within the relative stability and modernity of the ÇAS.<br />
<br />
==Activism==<br />
The rapid expansion of the population placed significant pressure on the building of infrastructure - which had already started with a handicap in the ÇAS compared to more developed parts of Alduria - to keep up. The money to be made in land for infrastructure projects, the resulting laxity in environmental considerations, and the influence of human-led companies in the process of planning and construction, all dovetailed with increasing demands on the efforts of the migratory bands of male Çer workers that were performing much of the groundwork.<br />
<br />
==Local politics==<br />
===1734 elections===<br />
Eshinin's first foray into politics came during the [[New Alexandrian general election, 1734|general election of 1734]], where he stood for an Aladurkidal-based seat in the [[Çerid Autonomous State#Central bodies|Takileshidgul]], the legislature of the ÇAS.<br />
<br />
===1739 elections===<br />
after what was an unusually lively campaign season even by Çer standards, the vote was heavily skewed along gender lines, with male bands forming the core of Eshinin's support.<br />
<br />
===1744 elections===<br />
<br />
==Regional and federal politics==<br />
===1749 elections===<br />
<br />
===1754 elections===<br />
Though he has shown some willingness to work with the [[Federal Consensus Party of Nouvelle Alexandrie|FCP]] on a case-by-case basis, he is quite obviously more at home with the positions of the [[Alliance for a Just Nouvelle Alexandrie|AJNE]] in general and the [[Wakara People's Party]] in particular.<br />
<br />
==Personal life==<br />
Though Eshinin uses his mother-name both publicly and legally, he is married, one of two husbands of Setim par Kalashi.<br />
<br />
[[Category:Alduria]]</div>Shyriathhttps://micras.org/wiki/index.php?title=Eshinin_ra_Uri&diff=408334Eshinin ra Uri2026-07-01T12:13:59Z<p>Shyriath: </p>
<hr />
<div>{{WIP}}<br />
{{CitizenAW<br />
| Photo = <br />
| Titles and Offices = ''[[Çerid Autonomous State#Central bodies|Takilesh]]'' of the [[Çerid Autonomous State]] ({{AN|1739}} - {{AN|1749}}, Deputy of the [[Parliament of Alduria]] ({{AN|1749}} - {{AN|1754}}), Deputy of the [[Federal Assembly of Nouvelle Alexandrie]] ({{AN|1754}} - present)<br />
| FullName = Eshinin ra Uri<br />
| Parents = Uri par Peshli (deceased), Toron den Uri, Eçtin den Uri (deceased)<br />
| Spouse = Setim par Kalashi<br />
| Children = 10<br />
| BirthDate = 9.VII.{{AN|1711}}<br />
| DeathDate = <br />
| Family = 3 sisters, 10 brothers, numerous nieces and nephews<br />
| Political Affiliation = Independent ({{AN|1754}} - )<br />
| Occupation = Former utility installer, public speaker, labor leader<br />
| CityandRegionofResidence = [[Aladurkidal]], [[Çerid Autonomous State|ÇAS]], [[Alduria]]<br />
| National Origin = {{team flag|Nouvelle Alexandrie}}<br />
| Known For = Protests against major NAX corporations, radical positions on property rights and governance, gender equality activism<br />
| Associated Organizations = Çer Alliance of Free Infrastructure Workers, Male Equality Movement, Friends of the Zerenid<br />
| Citizenships = {{team flag|Nouvelle Alexandrie}}<br />
}}<br />
<br />
'''Eshinin ra Uri''' (born 9.VII.{{AN|1711}}) is a male [[Çerid|Çer]] activist and politician of [[Nouvelle Alexandria]]. As of {{AN|1754}}, he represents a portion of eastern [[Alduria]] in the [[Federal Assembly of Nouvelle Alexandrie|Federal Assembly]] as an independent, espousing a platform that might be loosely described as green [[wikipedia:Anarchist_communism|anarcho-communist]].<br />
<br />
==Early life==<br />
Eshinin is a hatchling of the sixth and last clutch of his mother, Uri par Peshli, and her husbands. Eshinin's parents were originally settled in the [[Razamin Desert]] between what is now Massina and Étréchy - near the route of Nouvelle Alexandrie's [[Rail transport in Nouvelle Alexandrie#Alduria_2|Southern Relief Line]] but which was, at the time, part of [[the Green]]. After the decision of the [[Thraci Confederation]] to seize the desert in {{AN|1693}}, the family was among the wave of Çer refugees that flooded into the coastal states of southern [[Alduria]], and which then populated the newly-created Çerid Autonomous State in {{AN|1699}}. Eshinin, and his siblings of the last three clutches of the family, were therefore among the earliest generation of Çerid to be born within the relative stability and modernity of the ÇAS.<br />
<br />
==Activism==<br />
<br />
==Local politics==<br />
===1734 elections===<br />
<br />
===1739 elections===<br />
after what was an unusually lively campaign season even by Çer standards, the vote was heavily skewed along gender lines, with male bands forming the core of Eshinin's support.<br />
<br />
===1744 elections===<br />
<br />
==Regional and federal politics==<br />
===1749 elections===<br />
<br />
===1754 elections===<br />
Though he has shown some willingness to work with the [[Federal Consensus Party of Nouvelle Alexandrie|FCP]] on a case-by-case basis, he is quite obviously more at home with the positions of the [[Alliance for a Just Nouvelle Alexandrie|AJNE]] in general and the [[Wakara People's Party]] in particular.<br />
<br />
==Personal life==<br />
Though Eshinin uses his mother-name both publicly and legally, he is married, one of two husbands of Setim par Kalashi.<br />
<br />
[[Category:Alduria]]</div>Shyriathhttps://micras.org/wiki/index.php?title=Eshinin_ra_Uri&diff=408211Eshinin ra Uri2026-06-30T19:25:14Z<p>Shyriath: </p>
<hr />
<div>{{WIP}}<br />
{{CitizenAW<br />
| Photo = <br />
| Titles and Offices = Deputy of the [[Federal Assembly of Nouvelle Alexandrie]] ({{AN|1754}} - present)<br />
| FullName = Eshinin ra Uri<br />
| Parents = Uri par Peshli (deceased), Toron den Uri, Eçtin den Uri (deceased)<br />
| Spouse = Setim par Kalashi<br />
| Children = 7<br />
| BirthDate = 9.VII.{{AN|1722}}<br />
| DeathDate = <br />
| Family = 2 sisters, 4 brothers, numerous nieces and nephews<br />
| Political Affiliation = Independent ({{AN|1754}} - )<br />
| Occupation = Former utility installer, public speaker, labor leader<br />
| CityandRegionofResidence = [[Aladurkidal]], [[Çerid Autonomous State|ÇAS]], [[Alduria]]<br />
| National Origin = {{team flag|Nouvelle Alexandrie}}<br />
| Known For = Protests against major NAX corporations, radical positions on property rights and governance, gender equality activism<br />
| Associated Organizations = Çer Alliance of Free Infrastructure Workers, Male Equality Movement, Friends of the Zerenid<br />
| Citizenships = {{team flag|Nouvelle Alexandrie}}<br />
}}<br />
<br />
'''Eshinin ra Uri''' (born 9.VII.{{AN|1722}}) is a male [[Çerid|Çer]] activist and politician of [[Nouvelle Alexandria]]. As of {{AN|1754}}, he represents a portion of eastern [[Alduria]] in the [[Federal Assembly of Nouvelle Alexandrie|Federal Assembly]] as an independent, espousing a platform that might be loosely described as green [[wikipedia:Anarchist_communism|anarcho-communist]].<br />
<br />
==Early life==<br />
<br />
==Activism==<br />
<br />
==Local politics==<br />
after what was an unusually lively campaign season even by Çer standards, the vote was heavily skewed along gender lines, with male bands forming the core of Eshinin's support.<br />
<br />
==Regional and federal politics==<br />
Though he has shown some willingness to work with the [[Federal Consensus Party of Nouvelle Alexandrie|FCP]] on a case-by-case basis, he is quite obviously more at home with the positions of the [[Alliance for a Just Nouvelle Alexandrie|AJNE]] in general and the [[Wakara People's Party]] in particular.<br />
<br />
==Personal life==<br />
Though Eshinin uses his mother-name publicly and legally, he is married, one of two husbands of Setim par Kalashi.<br />
<br />
[[Category:Alduria]]</div>Shyriathhttps://micras.org/wiki/index.php?title=Eshinin_ra_Uri&diff=408210Eshinin ra Uri2026-06-30T19:22:34Z<p>Shyriath: </p>
<hr />
<div>{{WIP}}<br />
{{CitizenAW<br />
| Photo = <br />
| Titles and Offices = Deputy of the [[Federal Assembly of Nouvelle Alexandrie]] ({{AN|1754}} - present)<br />
| FullName = Eshinin ra Uri<br />
| Parents = Uri par Peshli (deceased), Toron den Uri, Eçtin den Uri (deceased)<br />
| Spouse = Setim par Kalashi<br />
| Children = 12<br />
| BirthDate = 9.VII.{{AN|1722}}<br />
| DeathDate = <br />
| Family = 2 sisters, 4 brothers, numerous nieces and nephews<br />
| Political Affiliation = Independent ({{AN|1754}} - )<br />
| Occupation = Former utility installer, public speaker, labor leader<br />
| CityandRegionofResidence = [[Aladurkidal]], [[Çerid Autonomous State|ÇAS]], [[Alduria]]<br />
| National Origin = {{team flag|Nouvelle Alexandrie}}<br />
| Known For = Protests against major NAX corporations, radical positions on property rights and governance, gender equality activism<br />
| Associated Organizations = Çer Alliance of Free Infrastructure Workers, Male Equality Movement, Friends of the Zerenid<br />
| Citizenships = {{team flag|Nouvelle Alexandrie}}<br />
}}<br />
<br />
'''Eshinin ra Uri''' (born 9.VII.{{AN|1722}}) is a male [[Çerid|Çer]] activist and politician of [[Nouvelle Alexandria]]. As of {{AN|1754}}, he represents a portion of eastern [[Alduria]] in the [[Federal Assembly of Nouvelle Alexandrie|Federal Assembly]] as an independent, espousing a platform that might be loosely described as green [[wikipedia:Anarchist_communism|anarcho-communist]].<br />
<br />
==Early life==<br />
<br />
==Activism==<br />
<br />
==Local politics==<br />
after what was an unusually lively campaign season even by Çer standards, the vote was heavily skewed along gender lines, with male bands forming the core of Eshinin's support.<br />
<br />
==Regional and federal politics==<br />
Though he has shown some willingness to work with the [[Federal Consensus Party of Nouvelle Alexandrie|FCP]] on a case-by-case basis, he is quite obviously more at home with the positions of the [[Alliance for a Just Nouvelle Alexandrie|AJNE]] in general and the [[Wakara People's Party]] in particular.<br />
<br />
==Personal life==<br />
<br />
[[Category:Alduria]]</div>Shyriathhttps://micras.org/wiki/index.php?title=Eshinin_ra_Uri&diff=408209Eshinin ra Uri2026-06-30T19:14:18Z<p>Shyriath: Created page with "{{WIP}} {{CitizenAW | Photo = | Titles and Offices = Deputy of the Federal Assembly of Nouvelle Alexandrie ({{AN|1754}} - present) | FullName = Eshinin ra Uri | Parents = Uri par Peshli (deceased), Toron den Uri, Eçtin den Uri (deceased) | Spouse = Setim par Kalashi | Children = 12 | BirthDate = 9.VII.{{AN|1722}} | DeathDate = | Family = 2 sisters, 4 brothers, numerous nieces and nephews | Political Affiliation = Independent ({{AN|1754}} - ) | Occupation = Former..."</p>
<hr />
<div>{{WIP}}<br />
{{CitizenAW<br />
| Photo = <br />
| Titles and Offices = Deputy of the [[Federal Assembly of Nouvelle Alexandrie]] ({{AN|1754}} - present)<br />
| FullName = Eshinin ra Uri<br />
| Parents = Uri par Peshli (deceased), Toron den Uri, Eçtin den Uri (deceased)<br />
| Spouse = Setim par Kalashi<br />
| Children = 12<br />
| BirthDate = 9.VII.{{AN|1722}}<br />
| DeathDate = <br />
| Family = 2 sisters, 4 brothers, numerous nieces and nephews<br />
| Political Affiliation = Independent ({{AN|1754}} - )<br />
| Occupation = Former utility installer, public speaker, labor leader<br />
| CityandRegionofResidence = [[Aladurkidal]], [[Çerid Autonomous State|ÇAS]], [[Alduria]]<br />
| National Origin = {{team flag|Nouvelle Alexandrie}}<br />
| Known For = Protests against major NAX corporations, radical positions on property rights and governance, gender equality activism<br />
| Associated Organizations = Çer Alliance of Free Infrastructure Workers, Male Equality Movement, Friends of the Zerenid<br />
| Citizenships = {{team flag|Nouvelle Alexandrie}}<br />
}}<br />
<br />
after what was an unusually lively campaign season even by Çer standards, the vote was heavily skewed along gender lines, with male bands forming the core of Eshinin's support. Though he has shown some willingness to work with the [[Federal Consensus Party of Nouvelle Alexandrie|FCP]] on a case-by-case basis, he is quite obviously more at home with the positions of the [[Alliance for a Just Nouvelle Alexandrie|AJNE]] in general and the [[Wakara People's Party]] in particular.<br />
<br />
[[Category:Alduria]]</div>Shyriathhttps://micras.org/wiki/index.php?title=%C3%87erid_Autonomous_State&diff=408208Çerid Autonomous State2026-06-30T18:54:50Z<p>Shyriath: /* Regional and federal representation */</p>
<hr />
<div>{{Alduria Article}}<br />
{{Nouvelle Alexandrie Article}}<br />
{{WIP}}<br />
{{State of Alduria<br />
|name = Çerid Autonomous State<br />
|name1 = Donetaghçeridkashan<br />
|flag = <br />
|coa = <br />
|image = NAF Alduria CAS 1704AN.png<br />
|motto = ''Donetagh Kinramin''<br><small>("We Stand Unrestrained")</small><br />
|anthem = <br />
|subdivision = Autonomous region<br />
|capital = [[Aladurkidal]]<br />
|largecity = Aladurkidal<br />
|area = <br />
|arearank = <br />
|pop = 9,462 <small>({{AN|1752}})</small><br />
|poprank =<br />
|governor = Firuzeh Neveaux<br />
|headofgovt = ''Kalashegtin''<br><small>(Great Speaker)</small><br />
|gov = Sidli par Kadurim<br />
|legislature = ''Takileshidgul''<br><small>(Assembly of Representatives)</small><br />
|est = {{AN|1699}}<br />
|lang = [[Çervelik]], [[Alexandrian language|Alexandrian]], [[wikipedia:Greek language|Constancian]], [[Babkhi language|Babkhi]]<br />
|religion = Predominantly [[Taghlishen]], some syncretism with [[Church of Caputia|Melusinianism]], [[Autocephalous Nazarene Church of Alexandria|Alexandrian Nazarene]]<br />
|abv = ÇAS<br />
|timezone = [[Coordinated Micras Time|CMT+4]]<br />
}}<br />
<br />
==Name==<br />
Despite the terminology of the name, the Çerid Autonomous State is legally an [[Administrative divisions of Alduria|autonomous ''region'']] of [[Alduria]]. Its designation as "Çerid" is, simply enough, for the [[Çerid|species]] inhabiting it. Its [[Çervelik]] name, ''Donetaghçeridkashan'', is merely an approximate translation of the Micrasian name, though its literal meaning is more accurately rendered as the ''Unrestrained Çerid Household''.<br />
<br />
==History==<br />
Throughout the 1600s AN, scattered Çerid populations had diffused from their [[Çeridgul|homelands]] in and around the Gulf of Aqabâ into the surrounding deserts of western [[Eura]], at the time lying withing [[The Green]]. Most of these populations were found to the west and north of the Gulf, in the Razamin Desert. The emergence of the human nation of [[Antakia]] north of the Gulf in {{AN|1674}} marked the beginning of a severe change in the fortunes of these Çerid, many of whom were displaced. Their contacts with their homeland were then largely cut off several years later when Antakia subjected Çeridgul to annexation, albeit as an autonomous state.<br />
<br />
The nomadic Çerid subsisted mostly on herding, cross-desert trade, gathering and dealing in scrap, and low-level raiding, the latter particularly of the Antakians, against whom they now held a significant grudge. This may have contributed to the decision of the [[Thraci Confederation]], of which Antakia was by then a member, to claim and seize the entirety of the Razamin Desert between {{AN|1692}} and {{AN|1693}}.<br />
<br />
Fleeing the vengeful Antakians, the Çerid poured westward into [[Nouvelle Alexandrie]], overwhelming border stations in the [[Alduria]]n states of Napoléon and (to a lesser extent) Biscarosse, where a few of their kindred had already been living quietly in rural outposts. The Nouvelle Alexandrians - at least partly out of humanitarian concerns, though geopolitical resentment of Antakia's expansionism may have contributed as well - accepted these strange beings into their country, but it quickly became clear that integrating a society that was still largely neolithic, not to mention nonhuman, presented a number of difficulties. It was decided that they required their own territory to inhabit, and - fortunately for the Alexandrian government and the Çerid both - the conclusion of [[Operation Paramount]] provided a wealth of land whose occupation and recivilization was considered a national security interest. Therefore it was in {{AN|1699}} that a now mostly-uninhabited valley was carved out from lands previously assigned to the Aldurian state of Villalba south of Wahda, to become the Çerid Autonomous State.<br />
<br />
In {{AN|1706}}, Antakia collapsed when the Thraci Confederation, deciding to consolidate its position in [[Corum]], withdrew its support. Nouvelle Alexandrie and [[Constancia]] moved in quickly to occupy the lawless territory, with the former gaining control not only of the majority of the previously Çer-inhabited wastes, but also Çeridgul itself. Many members of those few Çer communities remaining in the newly-occupied lands chose to use the opportunity to remove either to Çeridgul or to the ÇAS.<br />
<br />
==Geography==<br />
The territory of the CAS lies to the east of, and borders on, [[Lake Nerub]] in north-central [[Eura]]. It lies between the Aldurian state of [[Villalba]] to the north, and the [[Constancia]]n territories of [[Molivadia]] to the east and [[Nouradin City]] to the south.<br />
<br />
The CAS occupies a wide, shallow valley that it shares with the neighboring surrounds of Wahda in Villalba. The northeastern end of the CAS extends into shallow hills from which most of Lake Nerub's eastern tributaries flow through the valley, forming draws and gullies in a largely rolling landscape. The terrain becomes flatter and lower toward the south and particularly the west, adjoining the lake.<br />
<br />
==Climate==<br />
Though south of the rainforests of far northern Eura and rather drier, the CAS does not extend into the desert zones of central Eura; it consists mostly of [[wikipedia:Tropical and subtropical grasslands, savannas, and shrublands|tropical]] [[wikipedia:savanna|savanna]] in the west and [[wikipedia:Tropical and subtropical dry broadleaf forests|tropical dry forests]] in the east.<br />
<br />
==Politics==<br />
===Levels of government===<br />
In [[Çeridgul]] and other Çer-inhabited lands, government had traditionally been heavily decentralized to nonexistent. As part of the consultation process involved in planning the formation of the CAS, it was quietly made clear to the Çerid that ''some'' form of government empowered to create and enforce law and maintain order, encoded in the Statute of Autonomy, was going to have to be created - ''and'' acknowledged by those living in the territory. The result, while not as absent of centralized authority as previous structures, is an attempt to achieve what the Çerid consider a viable balance between a central and local authority.<br />
<br />
===Kashangulid===<br />
The populated parts of the CAS are divided into ''kashangulid'' (sing. ''kashangul''), sometimes referred to by humans as ''[[wikipedia:Hundred (county division)|hundreds]]'', ''[[wikipedia:Civil parish|parishes]]'' or ''[[wikipedia:Communes of France|communes]]''. ''Kashangulid'' are local administrations responsible for maintaining infrastructure and local cleanliness, and also serve as legislative constituencies. Each ''kashangul'' is administered by a small, usually three-person, steering committee whose members are chosen by direct election every year. This committee is responsible for receiving, managing, and responsibly spending funds allocated by the state government, particularly in using it to hire workers or companies to perform maintenance work.<br />
<br />
''Kashangulid'' almost never having more than 200 Çerid living within their bounds, only some of whom are qualified to vote, the committees are not merely responsible to, but very intimately affected by, public opinion. "Town hall" meetings and informal referenda both guide and hinder a committee's work on a frequent basis.<br />
<br />
There are three special ''kashangulid'', each devoted to migratory males within a given region. While they are managed in much the same way as any other ''kashangul'', their responsibilities are different; rather than maintaining infrastructure, they instead pay the upkeep for various hostels, [[wikipedia:Wilderness_hut|wilderness huts]], and campsites scattered around their respective regions for the use of Çer menfolk on the move, and serves also as a kind of park ranger service to monitor the use of wilderness areas and prevent their overexploitation.<br />
<br />
===Central bodies===<br />
The state legislature, the ''Takileshidgul'' (usually translated "Assembly of Representatives") consists of 53 seats. The seats are allocated to ''kashangulid'' on the basis of population; each ''kashangul'' is a [[wikipedia:Single_non-transferable_vote|multi-member district]] with a number of seats roughly proportional to its population. Elections are held concurrently with regional and federal elections.<br />
<br />
The ''Takileshidgul'' is the sole legislative body of the ÇAS. The legislature's competence is subordinate to the regional and federal governments, but generally is not rigidly circumscribed provided that the state government remains democratic and transparently accountable - though laws can be, and often are, forced into reexamination by popular initiative.<br />
<br />
The ÇAS' head of government, the ''Kalashegtin'' ("Great Speaker"), is chosen by and from the ''takileshid'' holding the legislative seats. Since the founding of the state, there have been few political groupings in any organized sense, and factional activity in the ''Takileshidgul'' consists mainly of temporary alliances and cliques; therefore the ''Kalashegtin'' is generally expected to be an impartial and well-liked negotiator rather than strongly representing a particular area or faction. That said, even the best ''Kalashegtin'' is tested by the contentiousness of her colleagues; the famously physical altercations occasioned by legislative debates have become a valued form of entertainment for those Çerid with access to radio, television, or the Internet, and increasingly also in Alduria at large.<br />
<br />
===Regional and federal representation===<br />
Çer deputies are almost always in favor of local autonomy, decentralization, and individual and community rights, though there has been a wider range of opinions on economic models. Like the Çerid at large, they are implacably opposed - in both ideology and general political stance - to the [[Federal Humanist Party]], and have a history of using their status as the rare non-human deputies in their chambers to draw attention to their thunderous, and sometimes eloquently insulting, denunciations of Humanist platforms and legislation.<br />
<br />
====Regional====<br />
The ÇAS elects one deputy to the [[Alduria#Politics|Parliament of Alduria]]. Generally, the Çerid prefer to elect independents; partly this is a function of the ongoing struggle of major parties, dominated by humans, to fully internalize Çer concerns, but also the Çer distaste of formal party structure. While party-supported Çer candidates have previously stood for election and won, they tend to receive the stigma of being subservient, and it has been more common for independent Çer deputies to be counted with a party by officially caucusing with them.<br />
<br />
====Federal====<br />
The ÇAS falls within a federal constituency that also includes Wahda and other adjacent parts of [[Villalba]], and up until recently was represented in the [[Federal Assembly of Nouvelle Alexandrie]] by humans from that region.<br />
<br />
In a rather spectacular upset, the [[New Alexandrian general election, 1754|1754 elections]] saw the incumbent, Abbas Darzi of the [[Democratic Socialist Party of Nouvelle Alexandrie|DSP]], unseated by independent [[Eshinin ra Uri]], a male Çer who might be loosely described as a green [[wikipedia:Anarchist_communism|anarcho-communist]]. Though he has shown some willingness to work with the [[Federal Consensus Party of Nouvelle Alexandrie|FCP]] on a case-by-case basis, he is quite obviously more at home with the positions of the [[Alliance for a Just Nouvelle Alexandrie|AJNE]] in general and the [[Wakara People's Party]] in particular.<br />
<br />
==Demographics==<br />
Between increasing access to health care and immigration of Çerid from other parts of Eura, the population of the ÇAS has more than quadrupled in the nearly fifty years since its founding.<br />
<br />
The overwhelming majority of the population are indeed members of the Çer species. That said, although - as part of its autonomous status as a Çer state - the ÇAS has a wide degree of latitude in restricting residency, non-Çerid are not disallowed nor even particularly discouraged. Though there are certain difficulties for humans living in a built environment intended primarily for another species, there are several hundred permanent human residents, mostly educators, technical experts, and consultants.<br />
<br />
===Military participation===<br />
Due to the low population of the ÇAS and the psychological difficulties experienced by Çerid in hierarchical chains of command, most inhabitants participating in the [[Federal Forces of Nouvelle Alexandrie|Federal Forces]] are members of the [[Federal_Forces_of_Nouvelle_Alexandrie#Reserve_Forces|Reserve Forces]]. Of the hundred or so ÇAS Çerid in other Forces, the overwhelming majority are in the [[Federal_Forces_of_Nouvelle_Alexandrie#Federal_Guards_Service|Federal Guards Service]], mostly in the local regiment of the Border Guards and the 2nd MEU of the Federal Support Corps.<br />
<br />
A very small number of individuals are known to be serving with the 45th RRU of the [[Federal_Forces_of_Nouvelle_Alexandrie#513th_Army_(Alduria)|513th Army]]. The first member of this group, Kolan ra Isti, achieved a certain amount of local fame while serving in a minor role in the [[Natopian-New_Alexandrian_invasion_of_Oportia|invasion of Oportia]] during the [[Chastisement_of_the_Inharmonious|Fourth Euran War]]; this appears to have attracted the subsequent recruits.<br />
<br />
==Economy==<br />
''Needs rewriting''<br />
<br />
The economy of the Çerid Autonomous State, a fairly new entity in political terms, is still very much in development. Although the Çerid who moved to the CAS are no strangers to the entrepreneurial spirit and many economic ideas such as private property, contracts, employment, and rent, they have no experience with the outside monitoring of economic data. Much of the local economic movement remains small-scale and [[wikipedia:Informal_economy|informal]], neither being tracked nor taxed. The official budget of the CAS currently derives from higher government funding.<br />
<br />
Most Çerid come from a background where the largest enterprises are essentially cottage industries, a fact which is only now beginning to change; formal employment is relatively rare. Since there is little physical infrastructure and, indeed, a fairly rudimentary built environment of any kind, construction remains a particularly busy sphere of activity, and such money as government and ''takileshid'' can provide is often prioritized toward it.<br />
<br />
==Education==<br />
The idea of formal education has been slow in coming to the Çerid, who previously had no such concept except for adults entering particular vocations. Nonetheless, in modern times each ''kashangul'' maintains at least a part-time teacher for primary education, though it is becoming more common for there to be an established school combined with daycare. The secondary schooling system is more established; not all settlements have secondary school buildings, but there will usually be at least one in the general area. In these, subject matter becomes more specialized. Although the teachers in these schools include increasing numbers of Çerid, many of them are human due to lack of Çer teachers with the required subject matter knowledge. It is expected to be a number of years yet before the ÇAS reaches the same level of development in [[Education_in_Nouvelle_Alexandrie#K-12_education|K-12 education]] as the rest of the country.<br />
<br />
While debate continues on establishing a university in or around [[Aladurkidal]], either as a separate institution or (more likely) as a satellite campus of one of the [[List_of_universities_in_Nouvelle_Alexandrie|existing universities]], or possibly petitioning for the founding of a Grand Institute, at the moment post-secondary education in the ÇAS consists entirely of a very small number of vocational schools.<br />
<br />
==Infrastructure==<br />
The ÇAS has benefited greatly from the same infrastructural investments as were extended to the rest of the territories added to eastern Alduria in the wake of [[Operation Paramount]], but development has proceeded with a meticulous care and organization otherwise quite unusual in official planning in the region. This has much to do with the traditional Çer belief in ''[[Taghlishen#Zerenid|zerenid]]'', spirits of the land, who are acutely sensitive to changes in and around their domains; pleasing the spirits involves respecting and enhancing the aesthetics of place, an attitude which has only been strengthened by an increasing understanding of modern concepts of ecology. Improvements that are necessary but unsightly are minimized in visual impact as much as is feasible, while those that impact wildlife are built in such a way as to minimize disruption.<br />
<br />
Major highways connect Aladurkidal to Wahda and Villalba to the north within Alduria itself, as well as Nouradin City (to the south) and Al-Mahabid (to the east) in neighboring Constancia. There is also an increasingly extensive network of paved local roads, though expansion is held back by Çer insistence on property rights and hostility toward eminent domain. In recent years the ÇAS government has tried to arrange a sort of standardized template deal between ''kashangulid'' and landowners, allowing the former access rights for construction, maintenance, and public transit in exchange for the latter receiving a proportionate measure of transportation funds as a perpetual rent. <br />
<br />
Aladurkidal is also now something of a rail hub, being [[Rail_transport_in_Nouvelle_Alexandrie#Alduria_2|well-connected]] to [[Nouvelle Alexandrie Railways]] as a terminus of the East Coast Line, the Eastern Relief Line, and the Southern Relief Line.<br />
<br />
The power grid has been relatively slow to expand, since the ÇAS insists on burying transmission lines underground, and indeed there is not so much one grid as there are many small ones, centered on settlements and slowly creeping outward toward each other. The ÇAS has been investing heavily in solar power and battery storage for power generation, since sunshine is clean and locally plentiful, though it remains to be seen whether this will continue to be a viable strategy for future energy needs.<br />
<br />
In terms of communications infrastructure, the adoption of cellular phone and data networks has been far faster - even explosively so - than their landline equivalents. Partly this is due to the high mobility of large segments of the Çer population, partly to the cost of laying the lines, and also in large part due to disputes with [[NAXConnect]] over the latter's pricing strategies and attempts to obtain guarantees from the ÇAS of ownership of any fiber it lays. What are seen as attempts by NAXConnect to interfere with attempts to build locally-controlled fiber networks have resulted in litigation.<br />
<br />
==Culture==<br />
=== Religion ===<br />
At the founding of the ÇAS, [[Taghlishen]] was virtually the only religion practiced among its inhabitants, and it remains the majority faith by an overwhelming margin; while hard figures are difficult to come by, given Çer laxity in responding to census forms and other surveys tending to be confounded by nebulous religious boundaries, a relatively pure strain of Taghlishen is thought to be followed by at least 95% of the population. Almost all of these are Çerid, though there are thought to be some human converts in the single digits.<br />
<br />
==== Çer Nazarenism ====<br />
The [[Autocephalous Nazarene Church of Alexandria|Alexandrian Nazarene Church]] has a number of adherents among the human population of the ÇAS and maintains a small church in [[Aladurkidal]] for their use, but its hopes to attract converts from the Çerid have not borne fruit in the fashion that it might have preferred. Although aspects of the [[Nazarene]] faith are as appealing to Çerid as to humans, the Church has many points of theology and governance that present as alien to Çer culture, psychology, or even biology, and so the form of Nazarenism that has begun to take shape among interested Çerid is so heavily influenced by Taghlishen as to be considered syncretic rather than Nazarenism per se.<br />
<br />
Generally, Çer Nazarenism merges the figures of Miryam and God, elevating the former to the position and powers of the latter - effectively God the Mother (rather than the Father). Her son Yeshua, begotten only of Herself, was sent into the world to spread the message of Her motherly love for all beings and Her advice to them for living a good and righteous life. There remains some concept of the Trinity, with light and warmth, particularly those of the heavens (collectively the "Holy Light"), taking the role of the Holy Ghost, but it is generally supposed that Miryam is the "primary" form of God, of which the other two are emanations.<br />
<br />
Counterparts of Heaven and Hell are thought to exist, but somewhat in keeping with traditional Çer concepts of paradise and damnation, the Fields of Plenty - the heavenly equivalent - are visualized as an endless, warm, fertile savanna populated by the souls of the virtuous, while its opposite is the Abyss - a realm of terrible pressure, cold, dark, and wet - where corrupted souls are chased down and eaten by the Devourer. This latter figure is the closest equivalent to the Devil or Satan, though it acts almost entirely as a tormentor rather than a tempter.<br />
<br />
This, perhaps, ties in well with the faith's emphasis on free will and personal responsibility. Just as no other being can be blamed for one's own misdeeds or indiscretions, Miryam did not issue commandments to the world to be blindly obeyed. She is responsible for the definitions of right and wrong and, through Yeshua, gave advice for how to do the former and avoid the latter, but the advice is a "safe" path, not a prescriptive one; entrance into the Fields of Plenty is determined by finding ''a'' way to do right, not by following ''a particular'' way of doing so.<br />
<br />
Çer Nazarene congregations are each guided by a pastor. While pastors keep in touch with each other and coordinate their activities and doctrine to some degree, congregations are each fully autonomous.<br />
<br />
==== Baptist Taghlishen ====<br />
The teachings of the [[Church of Caputia|Melusinian Faith]] present an exercise in contrasts to the Çer mind, and their adoption - or lack thereof - has resulted in a more drastic transformation than Nazarene beliefs have undergone, to the point that the result is in many ways closer to mainstream Taghlishen than to Melusinianism.<br />
<br />
Melusine is held, in this belief system, to be an originally-mortal aspect or incarnation of Taghli, linking the light of the heavens to the waters of the earth. The Çerid having spent many portions of their history as a desert-dwelling people, the idea of water being an object of importance and reverence was easily understood, and the association of bodies of water with ''[[Taghlishen#Kathid|kathid]]'' lent itself to the acceptance of water as an agent of change. There is some ambiguity regarding appreciation of seawater; Çer nervousness about the ocean and its depths leads them to avoid using it for immersion or other rituals, and there is an emerging feeling that it should be considered "reserved" for Melusine's use.<br />
<br />
The [[Bovinism|Bovic]] associations of the original faith have been almost entirely removed. Although their time on Micras, and their adoption of goatherding, have accustomed the Çerid to the idea of lactation, they do not produce milk themselves and no species on their original homeworld did so, at least not in the fashion of Micrasian mammals. Most Çerid find handling milk to be, at best, an unpleasant reality of agriculture in much the same way that animal dung is, and the idea of consuming it - or products made from it - to be rather disgusting. As a result, Bovinism proper - and its obsession with butter and milk - tends to have an unsavory reputation. Tahgli/Melusine therefore stands alone in the divinity of the faith, and there is no mention of Bous. Likewise, the transformation of Melusine into a sea-dwelling form is held to have been occasioned by having holy water, rather than butter, poured over her.<br />
<br />
[[Category: Çeridgul]]</div>Shyriathhttps://micras.org/wiki/index.php?title=User:Shyriath&diff=408205User:Shyriath2026-06-30T18:36:37Z<p>Shyriath: </p>
<hr />
<div>{| class="wikitable" style="float:right; margin-left:1em; margin-bottom:0.5em; width:280px; border:2px solid #D4AF37;"<br />
|-<br />
! colspan="2" style="text-align:center; background-color:#0048ff; color:#ffffff; font-size:120%; font-weight:bold; border-bottom:2px solid #D4AF37;" | User:Shyriath<br />
|-<br />
| colspan="2" style="text-align:center; padding:10px; background-color:#ffffff;" | [[File:Shyriath.GIF|60px]]<br><small>''2004 Best Avatar, boiiiii''</small><br />
|-<br />
! colspan="2" style="text-align:center; background-color:#0048ff; color:#D4AF37; font-weight:bold;" | Overview<br />
|-<br />
| style="background-color:#f9f9f9; width:40%;" | '''Name'''<br />
| style="background-color:#ffffff;" | Shyriath Farstrider<br />
|-<br />
| style="background-color:#f9f9f9; width:40%;" | '''Discord Username'''<br />
| style="background-color:#ffffff;" | @shyriath<br />
|-<br />
| style="background-color:#f9f9f9;" | '''Pronouns'''<br />
| style="background-color:#ffffff;" | He/him/his<ref>AMAB, masculine-presenting, but apt to question his gender identity these days. Being surrounded by toxic masculinity can do that to you.</ref><br />
|-<br />
| style="background-color:#f9f9f9;" | '''Active Since'''<br />
| style="background-color:#ffffff;" | 2003<br />
|-<br />
| style="background-color:#f9f9f9;" | '''Origin'''<br />
| style="background-color:#ffffff;" | [[wikipedia:Maryland|Maryland]]<br />
|-<br />
| style="background-color:#f9f9f9;" | '''Location'''<br />
| style="background-color:#ffffff;" | [[wikipedia:Maryland|Maryland]]<br />
|-<br />
! colspan="2" style="text-align:center; background-color:#0048ff; color:#D4AF37; font-weight:bold;" | Current Roles<br />
|-<br />
| style="background-color:#f9f9f9;" | '''Participant'''<br />
| style="background-color:#ffffff;" | {{Team flag|Nouvelle Alexandrie}}<br />
|-<br />
! colspan="2" style="text-align:center; background-color:#0048ff; color:#D4AF37; font-weight:bold;" | Recognition<br />
|-<br />
| colspan="2" style="text-align:center; background-color:#ffffff;" | '''4× [[FNORD Awards|FNORD Award]] Winner'''<br><small>2004 Award for Best Avatar</small><br><small>2011 Charles Beard Award for Conflict Resolution</small><br><small>2013 Rebecca Panks Award for the Graphic Artz for Gloria Mundi</small><br><small>2014 Award for Literature ("the Jeremy") for the Kaiser Mors IV reemergence storyline</small><br />
|-<br />
! colspan="2" style="text-align:center; background-color:#0048ff; color:#D4AF37; font-weight:bold;" | Quick Links<br />
|-<br />
| colspan="2" style="text-align:center; background-color:#ffffff; padding:8px;" | [[User talk:Shyriath|Talk Page]] · [[User:Edgard/Sandbox|Sandbox]]<br>[[User:Shyriath/Shyriath and Pals|Shyriath and Pals]]<br />
|-<br />
| colspan="2" style="text-align:center; background-color:#0048ff; border-top:2px solid #D4AF37; padding:5px;" | <span style="color:#D4AF37;">★</span> <span style="color:#ffffff;">''Hic Splendet Gloria Mundi''</span> <span style="color:#D4AF37;">★</span><br />
|}<br />
<br />
[[File:Shyriath2.png|thumb|150px|right|Shyriath in his usual appearance. Not ostentatious at all.]]<br />
[[File:Bcaw-avatar.png|thumb|150px|right|Who's this guy? Totally not Shyriath's alter ego as priest of B'caw.]]<br />
<br />
There is no Shyriath but Shyriath, and he is '''Shyriath'''.<br />
<br />
He has adopted various surnames over the years, but most consistently he is known as Shyriath Farstrider; for some time previously he was Shyriath Bukolos. Presumably, like all of us, [[Zurvanism|he is also Namvari]]. When not writing, reading, arting, or playing computer games, Shyriath works as a low-level computer monkey working for the Maryland state government in exchange for money.<br />
<br />
He entered into the sector in the first half of 2003, and has intermittently disappeared since then only to return; it could be said that micronationalism is his drug habit which he has never been able to kick. He joined [[Shireroth]] initially and remained with it for many years, becoming Kaiser on three occasions (as [[shire:Kaiser Mors IV|Mors IV Nerrolar]], [[shire:Kaiser B'caw I|B'caw I]], and then as Mors IV: The Sequel). He played a critical role in the founding of [[Minarboria]], having departed Shireroth in January 2017 to focus on it; it could be argued that his disappearance later that year played an equally critical role in Minarboria's collapse.<br />
<br />
Having most lately returned in August 2018, he is currently participating in [[Kalgachia]] and is also fiddling around with his own side project, [[Çeridgul]]. Because he gots alien dragons and ain't no one gonna stop him.<br />
<br />
==Orders and Awards==<br />
===Alexandria===<br />
* Officer of the Legion of Honor (OLH), [http://empireofthealexandrians.org/community/showthread.php?tid=3438 669 AF]<br />
<br />
===Natopia===<br />
* [[Order of the Yoshi|Dame of the Yoshi (DY)]], [http://bastionunion.org/forum/viewtopic.php?f=19&t=14766&p=120702 638 AF] (''awarded to the Sàohuáng Queen'')<br />
[[File:New_KY_Medal.png|thumb|150px|right|Dame of the Most Noble Order of the Yoshi]]<br />
* [[Order of the Black Hole|Extraordinary Member of the Ancient and Secret Order of the Black Hole (XBH)]], [https://bastionunion.org/forum/viewtopic.php?f=19&p=168958#p168958 25 Blumuar 1671] (''along with all others classed as "'''everyone on Micras'''"'')<br />
[[File:New_XBH_Knight_Medal.png|thumb|150px|right|Extraordinary Member of the Black Hole]]<br />
<br />
===Shireroth===<br />
* Knight of the Dragon, [http://bastionunion.org/forum/viewtopic.php?p=77388#p77388 -46 AF], previously Companion of the Order of the Dragon, [http://shireroth.org/forum/viewtopic.php?f=3&t=10866&p=129715 -1508 AF], even more previously simply a member of the Order of the Dragon (since time out of mind)<br />
* Holder of: Red Dragon Award (three times: [http://shireroth.org/forum/viewtopic.php?f=3&t=2598&p=35268 -2878 AF], [http://bastionunion.org/forum/viewtopic.php?p=77388#p77388 46 AF], [http://bastionunion.org/forum/viewtopic.php?f=17&t=12379&p=101227 305 AF]), Bronze Swan, [http://shireroth.org/forum/viewtopic.php?f=3&t=13392 -1139 AF], Silver Swan, [http://bastionunion.org/forum/viewtopic.php?p=77388#p77388 -46 AF], Kaiser's Legal Prize, [http://bastionunion.org/forum/viewtopic.php?f=17&t=9959&p=79996 -9 AF]<br />
* Member of the Order of Utility (MOU), Mar Sara, [http://bastionunion.org/forum/viewtopic.php?p=87903#p87903 143 AF]<br />
[[File:Mar Sara MOU Medal.png|thumb|150px|right|Member of the Order of Utility]]<br />
<br />
===Stormark===<br />
* REPUDIATED: <s>Knight Companion of the Most Magnificent Imperial Order of the Sovereign Viking Crown, [http://bastionunion.org/forum/viewtopic.php?f=694&t=13161&p=107351 sometime between -3107 and -3079 AF] (''awarded to [[House of Nerrolar#Mors Nerrolar|Mors Nerrolar]]'')</s><br />
<br />
==Titles==<br />
* [http://www.shyriathsden.net/minarboria/forum/viewtopic.php?f=14&t=387 Viscount Farstrider of Erysisceptrum] (Minarboria), 1045 AF<br />
* [http://bastionunion.org/forum/viewtopic.php?f=17&t=14691&p=120120 Count Bukolos of the Condo] (Shireroth), 626 AF<br />
* Harbinger of Cheese (self-bestowed)<br />
<br />
== Current Characters ==<br />
* Lord Toastypops, the Salvator of Jollity<br />
* [[House of Nerrolar#Mors Nerrolar|Mors Nerrolar]], as The Exile - former Kaiser of Shireroth and Colonel of the Black Rangers of Minarboria<br />
* [[Prethil Nal]], mother of [[House of Yastreb#Xantus Yastreb|Xantus Yastreb]], Lady Protector of [[Lepidopterum]]<br />
* [[House of Nerrolar#Chlorocyphida Pan|Chlorocyphida Pan/Pàn Qīnglíng 判蜻蛉]]<br />
* Celestine Vivienne Hypatia de Taniere-Gaudin, the Broodmother, Salvator of Nurturing<br />
<br />
== A Selection of Past Characters ==<br />
* Shyriath Farstrider, Second State Arborist of Minarboria (probably deceased)<br />
* Shyriath Landwalker, for a brief period Duke of Kildare (deceased)<br />
* Shyriath Bukolos, Count of Benacia, at times Count of Sunderspray, Duke of Brookshire and Duke of Yardistan (almost certainly deceased)<br />
* Pàn Shuānghuā, the Sàohuáng Queen of Tiěyá (probably deceased)<br />
* Pàn Tiǎomín, the Royal Princess Guāngmíng (probably deceased)<br />
* Fleurette Elise Jacqueline de Taniere-Gaudin, Warden of Whisperwood and Resector of Sansabury (probably deceased)<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Nouvelle Alexandrie]]</div>Shyriathhttps://micras.org/wiki/index.php?title=User:Shyriath&diff=408204User:Shyriath2026-06-30T18:26:11Z<p>Shyriath: </p>
<hr />
<div>{| class="wikitable" style="float:right; margin-left:1em; margin-bottom:0.5em; width:280px; border:2px solid #D4AF37;"<br />
|-<br />
! colspan="2" style="text-align:center; background-color:#66023c; color:#ffffff; font-size:120%; font-weight:bold; border-bottom:2px solid #D4AF37;" | User:Shyriath<br />
|-<br />
| colspan="2" style="text-align:center; padding:10px; background-color:#ffffff;" | [[File:Shyriath.GIF|60px]]<br><small>''2004 Best Avatar, boiiiii''</small><br />
|-<br />
! colspan="2" style="text-align:center; background-color:#66023c; color:#D4AF37; font-weight:bold;" | Overview<br />
|-<br />
| style="background-color:#f9f9f9; width:40%;" | '''Name'''<br />
| style="background-color:#ffffff;" | Shyriath Farstrider<br />
|-<br />
| style="background-color:#f9f9f9; width:40%;" | '''Discord Username'''<br />
| style="background-color:#ffffff;" | @shyriath<br />
|-<br />
| style="background-color:#f9f9f9;" | '''Pronouns'''<br />
| style="background-color:#ffffff;" | He/him/his<ref>AMAB, masculine-presenting, but apt to question his gender identity these days. Being surrounded by toxic masculinity can do that to you.</ref><br />
|-<br />
| style="background-color:#f9f9f9;" | '''Active Since'''<br />
| style="background-color:#ffffff;" | 2003<br />
|-<br />
| style="background-color:#f9f9f9;" | '''Origin'''<br />
| style="background-color:#ffffff;" | [[wikipedia:Maryland|Maryland]]<br />
|-<br />
| style="background-color:#f9f9f9;" | '''Location'''<br />
| style="background-color:#ffffff;" | [[wikipedia:Maryland|Maryland]]<br />
|-<br />
! colspan="2" style="text-align:center; background-color:#66023c; color:#D4AF37; font-weight:bold;" | Current Roles<br />
|-<br />
| style="background-color:#f9f9f9;" | '''Participant'''<br />
| style="background-color:#ffffff;" | {{Team flag|Nouvelle Alexandrie}}<br />
|-<br />
! colspan="2" style="text-align:center; background-color:#66023c; color:#D4AF37; font-weight:bold;" | Recognition<br />
|-<br />
| colspan="2" style="text-align:center; background-color:#ffffff;" | '''4× [[FNORD Awards|FNORD Award]] Winner'''<br><small>2004 Award for Best Avatar</small><br><small>2011 Charles Beard Award for Conflict Resolution</small><br><small>2013 Rebecca Panks Award for the Graphic Artz for Gloria Mundi</small><br><small>2014 Award for Literature ("the Jeremy") for the Kaiser Mors IV reemergence storyline</small><br />
|-<br />
! colspan="2" style="text-align:center; background-color:#66023c; color:#D4AF37; font-weight:bold;" | Quick Links<br />
|-<br />
| colspan="2" style="text-align:center; background-color:#ffffff; padding:8px;" | [[User talk:Shyriath|Talk Page]] · [[User:Edgard/Sandbox|Sandbox]]<br>[[User:Shyriath/Shyriath and Pals|Shyriath and Pals]]<br />
|-<br />
| colspan="2" style="text-align:center; background-color:#66023c; border-top:2px solid #D4AF37; padding:5px;" | <span style="color:#D4AF37;">★</span> <span style="color:#ffffff;">''Hic Splendet Gloria Mundi''</span> <span style="color:#D4AF37;">★</span><br />
|}<br />
<br />
[[File:Shyriath2.png|thumb|150px|right|Shyriath in his usual appearance. Not ostentatious at all.]]<br />
[[File:Bcaw-avatar.png|thumb|150px|right|Who's this guy? Totally not Shyriath's alter ego as priest of B'caw.]]<br />
<br />
There is no Shyriath but Shyriath, and he is '''Shyriath'''.<br />
<br />
He has adopted various surnames over the years, but most consistently he is known as Shyriath Farstrider; for some time previously he was Shyriath Bukolos. Presumably, like all of us, [[Zurvanism|he is also Namvari]]. When not writing, reading, arting, or playing computer games, Shyriath works as a low-level computer monkey working for the Maryland state government in exchange for money.<br />
<br />
He entered into the sector in the first half of 2003, and has intermittently disappeared since then only to return; it could be said that micronationalism is his drug habit which he has never been able to kick. He joined [[Shireroth]] initially and remained with it for many years, becoming Kaiser on three occasions (as [[shire:Kaiser Mors IV|Mors IV Nerrolar]], [[shire:Kaiser B'caw I|B'caw I]], and then as Mors IV: The Sequel). He played a critical role in the founding of [[Minarboria]], having departed Shireroth in January 2017 to focus on it; it could be argued that his disappearance later that year played an equally critical role in Minarboria's collapse.<br />
<br />
Having most lately returned in August 2018, he is currently participating in [[Kalgachia]] and is also fiddling around with his own side project, [[Çeridgul]]. Because he gots alien dragons and ain't no one gonna stop him.<br />
<br />
==Orders and Awards==<br />
===Alexandria===<br />
* Officer of the Legion of Honor (OLH), [http://empireofthealexandrians.org/community/showthread.php?tid=3438 669 AF]<br />
<br />
===Natopia===<br />
* [[Order of the Yoshi|Dame of the Yoshi (DY)]], [http://bastionunion.org/forum/viewtopic.php?f=19&t=14766&p=120702 638 AF] (''awarded to the Sàohuáng Queen'')<br />
[[File:New_KY_Medal.png|thumb|150px|right|Dame of the Most Noble Order of the Yoshi]]<br />
* [[Order of the Black Hole|Extraordinary Member of the Ancient and Secret Order of the Black Hole (XBH)]], [https://bastionunion.org/forum/viewtopic.php?f=19&p=168958#p168958 25 Blumuar 1671] (''along with all others classed as "'''everyone on Micras'''"'')<br />
[[File:New_XBH_Knight_Medal.png|thumb|150px|right|Extraordinary Member of the Black Hole]]<br />
<br />
===Shireroth===<br />
* Knight of the Dragon, [http://bastionunion.org/forum/viewtopic.php?p=77388#p77388 -46 AF], previously Companion of the Order of the Dragon, [http://shireroth.org/forum/viewtopic.php?f=3&t=10866&p=129715 -1508 AF], even more previously simply a member of the Order of the Dragon (since time out of mind)<br />
* Holder of: Red Dragon Award (three times: [http://shireroth.org/forum/viewtopic.php?f=3&t=2598&p=35268 -2878 AF], [http://bastionunion.org/forum/viewtopic.php?p=77388#p77388 46 AF], [http://bastionunion.org/forum/viewtopic.php?f=17&t=12379&p=101227 305 AF]), Bronze Swan, [http://shireroth.org/forum/viewtopic.php?f=3&t=13392 -1139 AF], Silver Swan, [http://bastionunion.org/forum/viewtopic.php?p=77388#p77388 -46 AF], Kaiser's Legal Prize, [http://bastionunion.org/forum/viewtopic.php?f=17&t=9959&p=79996 -9 AF]<br />
* Member of the Order of Utility (MOU), Mar Sara, [http://bastionunion.org/forum/viewtopic.php?p=87903#p87903 143 AF]<br />
[[File:Mar Sara MOU Medal.png|thumb|150px|right|Member of the Order of Utility]]<br />
<br />
===Stormark===<br />
* REPUDIATED: <s>Knight Companion of the Most Magnificent Imperial Order of the Sovereign Viking Crown, [http://bastionunion.org/forum/viewtopic.php?f=694&t=13161&p=107351 sometime between -3107 and -3079 AF] (''awarded to [[House of Nerrolar#Mors Nerrolar|Mors Nerrolar]]'')</s><br />
<br />
==Titles==<br />
* [http://www.shyriathsden.net/minarboria/forum/viewtopic.php?f=14&t=387 Viscount Farstrider of Erysisceptrum] (Minarboria), 1045 AF<br />
* [http://bastionunion.org/forum/viewtopic.php?f=17&t=14691&p=120120 Count Bukolos of the Condo] (Shireroth), 626 AF<br />
* Harbinger of Cheese (self-bestowed)<br />
<br />
== Current Characters ==<br />
* Lord Toastypops, the Salvator of Jollity<br />
* [[House of Nerrolar#Mors Nerrolar|Mors Nerrolar]], as The Exile - former Kaiser of Shireroth and Colonel of the Black Rangers of Minarboria<br />
* [[Prethil Nal]], mother of [[House of Yastreb#Xantus Yastreb|Xantus Yastreb]], Lady Protector of [[Lepidopterum]]<br />
* [[House of Nerrolar#Chlorocyphida Pan|Chlorocyphida Pan/Pàn Qīnglíng 判蜻蛉]]<br />
* Celestine Vivienne Hypatia de Taniere-Gaudin, the Broodmother, Salvator of Nurturing<br />
<br />
== A Selection of Past Characters ==<br />
* Shyriath Farstrider, Second State Arborist of Minarboria (probably deceased)<br />
* Shyriath Landwalker, for a brief period Duke of Kildare (deceased)<br />
* Shyriath Bukolos, Count of Benacia, at times Count of Sunderspray, Duke of Brookshire and Duke of Yardistan (almost certainly deceased)<br />
* Pàn Shuānghuā, the Sàohuáng Queen of Tiěyá (probably deceased)<br />
* Pàn Tiǎomín, the Royal Princess Guāngmíng (probably deceased)<br />
* Fleurette Elise Jacqueline de Taniere-Gaudin, Warden of Whisperwood and Resector of Sansabury (probably deceased)<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Nouvelle Alexandrie]]</div>Shyriathhttps://micras.org/wiki/index.php?title=%C3%87erid_Autonomous_State&diff=407758Çerid Autonomous State2026-06-27T03:59:31Z<p>Shyriath: /* Politics */</p>
<hr />
<div>{{Alduria Article}}<br />
{{Nouvelle Alexandrie Article}}<br />
{{WIP}}<br />
{{State of Alduria<br />
|name = Çerid Autonomous State<br />
|name1 = Donetaghçeridkashan<br />
|flag = <br />
|coa = <br />
|image = NAF Alduria CAS 1704AN.png<br />
|motto = ''Donetagh Kinramin''<br><small>("We Stand Unrestrained")</small><br />
|anthem = <br />
|subdivision = Autonomous region<br />
|capital = [[Aladurkidal]]<br />
|largecity = Aladurkidal<br />
|area = <br />
|arearank = <br />
|pop = 9,462 <small>({{AN|1752}})</small><br />
|poprank =<br />
|governor = Firuzeh Neveaux<br />
|headofgovt = ''Kalashegtin''<br><small>(Great Speaker)</small><br />
|gov = Sidli par Kadurim<br />
|legislature = ''Takileshidgul''<br><small>(Assembly of Representatives)</small><br />
|est = {{AN|1699}}<br />
|lang = [[Çervelik]], [[Alexandrian language|Alexandrian]], [[wikipedia:Greek language|Constancian]], [[Babkhi language|Babkhi]]<br />
|religion = Predominantly [[Taghlishen]], some syncretism with [[Church of Caputia|Melusinianism]], [[Autocephalous Nazarene Church of Alexandria|Alexandrian Nazarene]]<br />
|abv = ÇAS<br />
|timezone = [[Coordinated Micras Time|CMT+4]]<br />
}}<br />
<br />
==Name==<br />
Despite the terminology of the name, the Çerid Autonomous State is legally an [[Administrative divisions of Alduria|autonomous ''region'']] of [[Alduria]]. Its designation as "Çerid" is, simply enough, for the [[Çerid|species]] inhabiting it. Its [[Çervelik]] name, ''Donetaghçeridkashan'', is merely an approximate translation of the Micrasian name, though its literal meaning is more accurately rendered as the ''Unrestrained Çerid Household''.<br />
<br />
==History==<br />
Throughout the 1600s AN, scattered Çerid populations had diffused from their [[Çeridgul|homelands]] in and around the Gulf of Aqabâ into the surrounding deserts of western [[Eura]], at the time lying withing [[The Green]]. Most of these populations were found to the west and north of the Gulf, in the Razamin Desert. The emergence of the human nation of [[Antakia]] north of the Gulf in {{AN|1674}} marked the beginning of a severe change in the fortunes of these Çerid, many of whom were displaced. Their contacts with their homeland were then largely cut off several years later when Antakia subjected Çeridgul to annexation, albeit as an autonomous state.<br />
<br />
The nomadic Çerid subsisted mostly on herding, cross-desert trade, gathering and dealing in scrap, and low-level raiding, the latter particularly of the Antakians, against whom they now held a significant grudge. This may have contributed to the decision of the [[Thraci Confederation]], of which Antakia was by then a member, to claim and seize the entirety of the Razamin Desert between {{AN|1692}} and {{AN|1693}}.<br />
<br />
Fleeing the vengeful Antakians, the Çerid poured westward into [[Nouvelle Alexandrie]], overwhelming border stations in the [[Alduria]]n states of Napoléon and (to a lesser extent) Biscarosse, where a few of their kindred had already been living quietly in rural outposts. The Nouvelle Alexandrians - at least partly out of humanitarian concerns, though geopolitical resentment of Antakia's expansionism may have contributed as well - accepted these strange beings into their country, but it quickly became clear that integrating a society that was still largely neolithic, not to mention nonhuman, presented a number of difficulties. It was decided that they required their own territory to inhabit, and - fortunately for the Alexandrian government and the Çerid both - the conclusion of [[Operation Paramount]] provided a wealth of land whose occupation and recivilization was considered a national security interest. Therefore it was in {{AN|1699}} that a now mostly-uninhabited valley was carved out from lands previously assigned to the Aldurian state of Villalba south of Wahda, to become the Çerid Autonomous State.<br />
<br />
In {{AN|1706}}, Antakia collapsed when the Thraci Confederation, deciding to consolidate its position in [[Corum]], withdrew its support. Nouvelle Alexandrie and [[Constancia]] moved in quickly to occupy the lawless territory, with the former gaining control not only of the majority of the previously Çer-inhabited wastes, but also Çeridgul itself. Many members of those few Çer communities remaining in the newly-occupied lands chose to use the opportunity to remove either to Çeridgul or to the ÇAS.<br />
<br />
==Geography==<br />
The territory of the CAS lies to the east of, and borders on, [[Lake Nerub]] in north-central [[Eura]]. It lies between the Aldurian state of [[Villalba]] to the north, and the [[Constancia]]n territories of [[Molivadia]] to the east and [[Nouradin City]] to the south.<br />
<br />
The CAS occupies a wide, shallow valley that it shares with the neighboring surrounds of Wahda in Villalba. The northeastern end of the CAS extends into shallow hills from which most of Lake Nerub's eastern tributaries flow through the valley, forming draws and gullies in a largely rolling landscape. The terrain becomes flatter and lower toward the south and particularly the west, adjoining the lake.<br />
<br />
==Climate==<br />
Though south of the rainforests of far northern Eura and rather drier, the CAS does not extend into the desert zones of central Eura; it consists mostly of [[wikipedia:Tropical and subtropical grasslands, savannas, and shrublands|tropical]] [[wikipedia:savanna|savanna]] in the west and [[wikipedia:Tropical and subtropical dry broadleaf forests|tropical dry forests]] in the east.<br />
<br />
==Politics==<br />
===Levels of government===<br />
In [[Çeridgul]] and other Çer-inhabited lands, government had traditionally been heavily decentralized to nonexistent. As part of the consultation process involved in planning the formation of the CAS, it was quietly made clear to the Çerid that ''some'' form of government empowered to create and enforce law and maintain order, encoded in the Statute of Autonomy, was going to have to be created - ''and'' acknowledged by those living in the territory. The result, while not as absent of centralized authority as previous structures, is an attempt to achieve what the Çerid consider a viable balance between a central and local authority.<br />
<br />
===Kashangulid===<br />
The populated parts of the CAS are divided into ''kashangulid'' (sing. ''kashangul''), sometimes referred to by humans as ''[[wikipedia:Hundred (county division)|hundreds]]'', ''[[wikipedia:Civil parish|parishes]]'' or ''[[wikipedia:Communes of France|communes]]''. ''Kashangulid'' are local administrations responsible for maintaining infrastructure and local cleanliness, and also serve as legislative constituencies. Each ''kashangul'' is administered by a small, usually three-person, steering committee whose members are chosen by direct election every year. This committee is responsible for receiving, managing, and responsibly spending funds allocated by the state government, particularly in using it to hire workers or companies to perform maintenance work.<br />
<br />
''Kashangulid'' almost never having more than 200 Çerid living within their bounds, only some of whom are qualified to vote, the committees are not merely responsible to, but very intimately affected by, public opinion. "Town hall" meetings and informal referenda both guide and hinder a committee's work on a frequent basis.<br />
<br />
There are three special ''kashangulid'', each devoted to migratory males within a given region. While they are managed in much the same way as any other ''kashangul'', their responsibilities are different; rather than maintaining infrastructure, they instead pay the upkeep for various hostels, [[wikipedia:Wilderness_hut|wilderness huts]], and campsites scattered around their respective regions for the use of Çer menfolk on the move, and serves also as a kind of park ranger service to monitor the use of wilderness areas and prevent their overexploitation.<br />
<br />
===Central bodies===<br />
The state legislature, the ''Takileshidgul'' (usually translated "Assembly of Representatives") consists of 53 seats. The seats are allocated to ''kashangulid'' on the basis of population; each ''kashangul'' is a [[wikipedia:Single_non-transferable_vote|multi-member district]] with a number of seats roughly proportional to its population. Elections are held concurrently with regional and federal elections.<br />
<br />
The ''Takileshidgul'' is the sole legislative body of the ÇAS. The legislature's competence is subordinate to the regional and federal governments, but generally is not rigidly circumscribed provided that the state government remains democratic and transparently accountable - though laws can be, and often are, forced into reexamination by popular initiative.<br />
<br />
The ÇAS' head of government, the ''Kalashegtin'' ("Great Speaker"), is chosen by and from the ''takileshid'' holding the legislative seats. Since the founding of the state, there have been few political groupings in any organized sense, and factional activity in the ''Takileshidgul'' consists mainly of temporary alliances and cliques; therefore the ''Kalashegtin'' is generally expected to be an impartial and well-liked negotiator rather than strongly representing a particular area or faction. That said, even the best ''Kalashegtin'' is tested by the contentiousness of her colleagues; the famously physical altercations occasioned by legislative debates have become a valued form of entertainment for those Çerid with access to radio, television, or the Internet, and increasingly also in Alduria at large.<br />
<br />
===Regional and federal representation===<br />
The ÇAS elects one deputy to the [[Alduria#Politics|Parliament of Alduria]] and one to the [[Federal Assembly of Nouvelle Alexandrie]]. Generally, the deputies are elected as independents; partly this is a function of the ongoing struggle of major parties, dominated by humans, to fully internalize Çer concerns, but also the Çer distaste of formal party structure. While party-supported Çer candidates have occasionally stood for election, they tend to receive the stigma of being subservient, and it has been more common for nominally Çer deputies to be counted with a party by officially caucusing with them.<br />
<br />
Çer deputies are almost always in favor of local autonomy, decentralization, and individual and community rights, though there has been a wider range of opinions on economic models. Like the Çerid at large, they are implacably opposed - in both ideology and general political stance - to the [[Federal Humanist Party]], and have a history of using their status as the only non-human deputies in their chambers to draw attention to their thunderous, and sometimes eloquently insulting, denunciations of Humanist platforms and legislation.<br />
<br />
As of the [[New Alexandrian general election, 1754|1754 elections]], the deputy of the ÇAS to the Federal Assembly is the independent [[Eshinin ra Uri]], a male Çer who might be loosely described as a green [[wikipedia:Anarchist_communism|anarcho-communist]]; after what was an unusually lively campaign season even by Çer standards, the vote was heavily skewed along gender lines, with male bands forming the core of Eshinin's support. Though he has shown some willingness to work with the [[Federal Consensus Party of Nouvelle Alexandrie|FCP]] on a case-by-case basis, he is quite obviously more at home with the positions of the [[Alliance for a Just Nouvelle Alexandrie|AJNE]] in general and the [[Wakara People's Party]] in particular.<br />
<br />
==Demographics==<br />
Between increasing access to health care and immigration of Çerid from other parts of Eura, the population of the ÇAS has more than quadrupled in the nearly fifty years since its founding.<br />
<br />
The overwhelming majority of the population are indeed members of the Çer species. That said, although - as part of its autonomous status as a Çer state - the ÇAS has a wide degree of latitude in restricting residency, non-Çerid are not disallowed nor even particularly discouraged. Though there are certain difficulties for humans living in a built environment intended primarily for another species, there are several hundred permanent human residents, mostly educators, technical experts, and consultants.<br />
<br />
===Military participation===<br />
Due to the low population of the ÇAS and the psychological difficulties experienced by Çerid in hierarchical chains of command, most inhabitants participating in the [[Federal Forces of Nouvelle Alexandrie|Federal Forces]] are members of the [[Federal_Forces_of_Nouvelle_Alexandrie#Reserve_Forces|Reserve Forces]]. Of the hundred or so ÇAS Çerid in other Forces, the overwhelming majority are in the [[Federal_Forces_of_Nouvelle_Alexandrie#Federal_Guards_Service|Federal Guards Service]], mostly in the local regiment of the Border Guards and the 2nd MEU of the Federal Support Corps.<br />
<br />
A very small number of individuals are known to be serving with the 45th RRU of the [[Federal_Forces_of_Nouvelle_Alexandrie#513th_Army_(Alduria)|513th Army]]. The first member of this group, Kolan ra Isti, achieved a certain amount of local fame while serving in a minor role in the [[Natopian-New_Alexandrian_invasion_of_Oportia|invasion of Oportia]] during the [[Chastisement_of_the_Inharmonious|Fourth Euran War]]; this appears to have attracted the subsequent recruits.<br />
<br />
==Economy==<br />
''Needs rewriting''<br />
<br />
The economy of the Çerid Autonomous State, a fairly new entity in political terms, is still very much in development. Although the Çerid who moved to the CAS are no strangers to the entrepreneurial spirit and many economic ideas such as private property, contracts, employment, and rent, they have no experience with the outside monitoring of economic data. Much of the local economic movement remains small-scale and [[wikipedia:Informal_economy|informal]], neither being tracked nor taxed. The official budget of the CAS currently derives from higher government funding.<br />
<br />
Most Çerid come from a background where the largest enterprises are essentially cottage industries, a fact which is only now beginning to change; formal employment is relatively rare. Since there is little physical infrastructure and, indeed, a fairly rudimentary built environment of any kind, construction remains a particularly busy sphere of activity, and such money as government and ''takileshid'' can provide is often prioritized toward it.<br />
<br />
==Education==<br />
The idea of formal education has been slow in coming to the Çerid, who previously had no such concept except for adults entering particular vocations. Nonetheless, in modern times each ''kashangul'' maintains at least a part-time teacher for primary education, though it is becoming more common for there to be an established school combined with daycare. The secondary schooling system is more established; not all settlements have secondary school buildings, but there will usually be at least one in the general area. In these, subject matter becomes more specialized. Although the teachers in these schools include increasing numbers of Çerid, many of them are human due to lack of Çer teachers with the required subject matter knowledge. It is expected to be a number of years yet before the ÇAS reaches the same level of development in [[Education_in_Nouvelle_Alexandrie#K-12_education|K-12 education]] as the rest of the country.<br />
<br />
While debate continues on establishing a university in or around [[Aladurkidal]], either as a separate institution or (more likely) as a satellite campus of one of the [[List_of_universities_in_Nouvelle_Alexandrie|existing universities]], or possibly petitioning for the founding of a Grand Institute, at the moment post-secondary education in the ÇAS consists entirely of a very small number of vocational schools.<br />
<br />
==Infrastructure==<br />
The ÇAS has benefited greatly from the same infrastructural investments as were extended to the rest of the territories added to eastern Alduria in the wake of [[Operation Paramount]], but development has proceeded with a meticulous care and organization otherwise quite unusual in official planning in the region. This has much to do with the traditional Çer belief in ''[[Taghlishen#Zerenid|zerenid]]'', spirits of the land, who are acutely sensitive to changes in and around their domains; pleasing the spirits involves respecting and enhancing the aesthetics of place, an attitude which has only been strengthened by an increasing understanding of modern concepts of ecology. Improvements that are necessary but unsightly are minimized in visual impact as much as is feasible, while those that impact wildlife are built in such a way as to minimize disruption.<br />
<br />
Major highways connect Aladurkidal to Wahda and Villalba to the north within Alduria itself, as well as Nouradin City (to the south) and Al-Mahabid (to the east) in neighboring Constancia. There is also an increasingly extensive network of paved local roads, though expansion is held back by Çer insistence on property rights and hostility toward eminent domain. In recent years the ÇAS government has tried to arrange a sort of standardized template deal between ''kashangulid'' and landowners, allowing the former access rights for construction, maintenance, and public transit in exchange for the latter receiving a proportionate measure of transportation funds as a perpetual rent. <br />
<br />
Aladurkidal is also now something of a rail hub, being [[Rail_transport_in_Nouvelle_Alexandrie#Alduria_2|well-connected]] to [[Nouvelle Alexandrie Railways]] as a terminus of the East Coast Line, the Eastern Relief Line, and the Southern Relief Line.<br />
<br />
The power grid has been relatively slow to expand, since the ÇAS insists on burying transmission lines underground, and indeed there is not so much one grid as there are many small ones, centered on settlements and slowly creeping outward toward each other. The ÇAS has been investing heavily in solar power and battery storage for power generation, since sunshine is clean and locally plentiful, though it remains to be seen whether this will continue to be a viable strategy for future energy needs.<br />
<br />
In terms of communications infrastructure, the adoption of cellular phone and data networks has been far faster - even explosively so - than their landline equivalents. Partly this is due to the high mobility of large segments of the Çer population, partly to the cost of laying the lines, and also in large part due to disputes with [[NAXConnect]] over the latter's pricing strategies and attempts to obtain guarantees from the ÇAS of ownership of any fiber it lays. What are seen as attempts by NAXConnect to interfere with attempts to build locally-controlled fiber networks have resulted in litigation.<br />
<br />
==Culture==<br />
=== Religion ===<br />
At the founding of the ÇAS, [[Taghlishen]] was virtually the only religion practiced among its inhabitants, and it remains the majority faith by an overwhelming margin; while hard figures are difficult to come by, given Çer laxity in responding to census forms and other surveys tending to be confounded by nebulous religious boundaries, a relatively pure strain of Taghlishen is thought to be followed by at least 95% of the population. Almost all of these are Çerid, though there are thought to be some human converts in the single digits.<br />
<br />
==== Çer Nazarenism ====<br />
The [[Autocephalous Nazarene Church of Alexandria|Alexandrian Nazarene Church]] has a number of adherents among the human population of the ÇAS and maintains a small church in [[Aladurkidal]] for their use, but its hopes to attract converts from the Çerid have not borne fruit in the fashion that it might have preferred. Although aspects of the [[Nazarene]] faith are as appealing to Çerid as to humans, the Church has many points of theology and governance that present as alien to Çer culture, psychology, or even biology, and so the form of Nazarenism that has begun to take shape among interested Çerid is so heavily influenced by Taghlishen as to be considered syncretic rather than Nazarenism per se.<br />
<br />
Generally, Çer Nazarenism merges the figures of Miryam and God, elevating the former to the position and powers of the latter - effectively God the Mother (rather than the Father). Her son Yeshua, begotten only of Herself, was sent into the world to spread the message of Her motherly love for all beings and Her advice to them for living a good and righteous life. There remains some concept of the Trinity, with light and warmth, particularly those of the heavens (collectively the "Holy Light"), taking the role of the Holy Ghost, but it is generally supposed that Miryam is the "primary" form of God, of which the other two are emanations.<br />
<br />
Counterparts of Heaven and Hell are thought to exist, but somewhat in keeping with traditional Çer concepts of paradise and damnation, the Fields of Plenty - the heavenly equivalent - are visualized as an endless, warm, fertile savanna populated by the souls of the virtuous, while its opposite is the Abyss - a realm of terrible pressure, cold, dark, and wet - where corrupted souls are chased down and eaten by the Devourer. This latter figure is the closest equivalent to the Devil or Satan, though it acts almost entirely as a tormentor rather than a tempter.<br />
<br />
This, perhaps, ties in well with the faith's emphasis on free will and personal responsibility. Just as no other being can be blamed for one's own misdeeds or indiscretions, Miryam did not issue commandments to the world to be blindly obeyed. She is responsible for the definitions of right and wrong and, through Yeshua, gave advice for how to do the former and avoid the latter, but the advice is a "safe" path, not a prescriptive one; entrance into the Fields of Plenty is determined by finding ''a'' way to do right, not by following ''a particular'' way of doing so.<br />
<br />
Çer Nazarene congregations are each guided by a pastor. While pastors keep in touch with each other and coordinate their activities and doctrine to some degree, congregations are each fully autonomous.<br />
<br />
==== Baptist Taghlishen ====<br />
The teachings of the [[Church of Caputia|Melusinian Faith]] present an exercise in contrasts to the Çer mind, and their adoption - or lack thereof - has resulted in a more drastic transformation than Nazarene beliefs have undergone, to the point that the result is in many ways closer to mainstream Taghlishen than to Melusinianism.<br />
<br />
Melusine is held, in this belief system, to be an originally-mortal aspect or incarnation of Taghli, linking the light of the heavens to the waters of the earth. The Çerid having spent many portions of their history as a desert-dwelling people, the idea of water being an object of importance and reverence was easily understood, and the association of bodies of water with ''[[Taghlishen#Kathid|kathid]]'' lent itself to the acceptance of water as an agent of change. There is some ambiguity regarding appreciation of seawater; Çer nervousness about the ocean and its depths leads them to avoid using it for immersion or other rituals, and there is an emerging feeling that it should be considered "reserved" for Melusine's use.<br />
<br />
The [[Bovinism|Bovic]] associations of the original faith have been almost entirely removed. Although their time on Micras, and their adoption of goatherding, have accustomed the Çerid to the idea of lactation, they do not produce milk themselves and no species on their original homeworld did so, at least not in the fashion of Micrasian mammals. Most Çerid find handling milk to be, at best, an unpleasant reality of agriculture in much the same way that animal dung is, and the idea of consuming it - or products made from it - to be rather disgusting. As a result, Bovinism proper - and its obsession with butter and milk - tends to have an unsavory reputation. Tahgli/Melusine therefore stands alone in the divinity of the faith, and there is no mention of Bous. Likewise, the transformation of Melusine into a sea-dwelling form is held to have been occasioned by having holy water, rather than butter, poured over her.<br />
<br />
[[Category: Çeridgul]]</div>Shyriathhttps://micras.org/wiki/index.php?title=Cerid&diff=407756Cerid2026-06-27T02:48:02Z<p>Shyriath: Redirected page to Çerid</p>
<hr />
<div>#REDIRECT [[Çerid]]</div>Shyriathhttps://micras.org/wiki/index.php?title=House_of_Bucolos&diff=407752House of Bucolos2026-06-27T02:09:46Z<p>Shyriath: </p>
<hr />
<div>{{Nouvelle Alexandrie Article}}{{WIP}}<br />
{| class="infobox bordered" width=300 style="float: right; font-size: 90%; margin: 0 0 3em 1em; border: 1px solid #aaa; border-collapse: collapse;"<br />
!style="color: #ffffff; background-color: darkblue; font-size: 120%" align="center" colspan="4" | '''House of Bucolos'''<br />
|-<br />
{{#if: {{{coat of arms|<noinclude>-</noinclude>}}} |<br />
{{!}} colspan="3" align="center" {{!}} [[TBD|150px]] <br />
{{!}}-<br />
}}<br />
{{#if: {{{country|<noinclude>-</noinclude>}}} |<br />
{{!}} '''Country'''<br />
{{!}} colspan="2" {{!}} [[Nouvelle Alexandrie]]<br />
{{!}}-<br />
}}<br />
{{#if: {{{titles|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Anthem'''<br />
{{!}} colspan="2" {{!}} <youtube width="200" height="120">https://youtu.be/rBrd_3VMC3c</youtube><br />
{{!}}-<br />
}}<br />
{{#if: {{{titles|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Motto'''<br />
{{!}} colspan="2" {{!}} ''Hic Splendet Gloria Mundi''<br />
{{!}}-<br />
}}<br />
{{#if: {{{titles|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Titles'''<br />
{{!}} colspan="2" {{!}} Count of Narbonne<br />
{{!}}-<br />
}}<br />
{{#if: {{{founder|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Founder'''<br />
{{!}} colspan="2" {{!}} Icol Bucolos (1626–1691)<br />
{{!}}-<br />
}}<br />
{{#if: {{{current head|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Current head'''<br />
{{!}} colspan="2" {{!}} Estelle Guenièvre Bucolos, 2nd Countess of Narbonne<br />
{{!}}-<br />
}}<br />
{{#if: {{{founding year|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Founding year'''<br />
{{!}} colspan="2" {{!}} 1647 AN<br />
{{!}}-<br />
}}<br />
{{#if: {{{cadet branches|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Parent house'''<br />
{{!}} colspan="2" {{!}} N/A<br />
{{!}}-<br />
}}<br />
|}<noinclude><br />
The '''House of Bucolos''' ([[Alexandrian_language|ALX]]: ''la maison de Bucolos'') is a prominent family of [[Nouvelle Alexandrie]]. Beginning as surveyors and cartographers, their business, ''[[Bucolos et fils]]'' received the attention and appreciation of the federal government, resulting in the family's rise to national import and the ennoblement of various members.<br />
<br />
==Genealogy==<br />
{{Tree list}}<br />
* ♂ Shyriath Bukolos (1553, Port Benacia – 1644, [[Shirekeep]]) m. 1623 ♀ ??? (1589 – 1644)<br />
** ♂ Icol Bucolos (1626, [[Lichkeep]] – 1691, [[Punta Santiago]]) m. 1652 ♀ Adrienne Gaudin (1625 – 1684)<br />
*** ♂ [[#Edgard Dieuxdonné|Edgard Dieuxdonné Bucolos]] (1653, [[Triegon]] – 1738, Punta Santiago) m. 1687 ♀ Nereida Acosta (1647 – 1738)<br />
*** ♀ [[#Célestine Julie|Célestine Julie Bucolos]] (1655, Triegon – 1751, Pontecorvo) m. 1683 ♀ Reynaldo Voclain (1654 - 1737)<br />
**** ♂ Ari Voclain (1685, Fontainebleau - present)<br />
**** ♂ Sacat Voclain (1689, Pontecorvo - present)<br />
**** ♀ Tempestas Voclain (1692, Pontecorvo - present)<br />
*** [[File:Narbonne_CoA.png|20px]] ♂ [[S. S. Bucolos|Sylvain Schiriath (S. S.) Bucolos]], 1st Count of [[Narbonne]] (18.V.1656, [[Norvind]] – 23.III.1753, Narbonne) m. 1679 ♀ Callie Sherbrooke (1654 – 1747)<br />
**** [[File:Narbonne_CoA.png|20px]] ♀ Estelle Guenièvre Bucolos, 2nd Countess of Narbonne (1682, Punta Santiago – present) m. 1711 ♂ Octave Bienaimé (1682, Gramercy - present)<br />
***** ♂ Sylvain Renard Bucolos (1713, Punta Santiago - present) m. 1744 ♀ Maliha bint Safi al-Qursani (1719, Tiberias - present)<br />
****** ♂ Octave Safi Bucolos (1745, Corrada del Río - present)<br />
****** ♀ Calie Fayruz Bucolos (1748, Corrada del Río - present)<br />
****** ♀ Adrienne Kulthum Bucolos (1750, Punta Santiago - present)<br />
****** ♂ Edgard Ishaq Bucolos (1753, Punta Santiago - present)<br />
**** ♀ Adrienne Sylvaine Bucolos (1686, Punta Santiago – present)<br />
*** ♂ Francis Joseph Bucolos (1659, Norvind – 1738, Susa) m. 1699 ♀ Eulalie Tramont (1674 - present)<br />
**** ♂ Kylian Hervé Bucolos (1706, Punta Santiago - present) m. 1737 ♀ Marianne Elmhurst (1708, Port Landry - 1750, Punta Santiago)<br />
***** ♀ Elizabeth Marie Bucolos (1739, Punta Santiago - present)<br />
***** ♂ Francis Joseph Bucolos II (1744, Punta Santiago - present)<br />
**** ♀ Pétronille Loïs Bucolos (1700, Punta Santiago - present) m. 1728 ♂ Ephraim Silberblum (1699, Nueva Sinagoga - present)<br />
***** ♀ Lucienne Livna (L. L.) Bucolos (1732, Susa - present)<br />
*** ♂ [[#Henri Eugène|Henri Eugène Bucolos]] (1661, Norvind – 1706, Chambouly)<br />
*** ♀ Mira Raynora Bucolos (1664, Norvind – 1713, [[Sea of Storms]]) m. 1695 ♂ Biternion Farstrider (1662, Dolorous - 1713, [[Sea of Storms]])<br />
**** ♂ [[#Raynor Icol|Raynor Icol Bucolos]] (1698, Firuzabad - present) m. 1727 ♀ Nastaran Rostami (1700, Ardabil - present)<br />
***** ♀ Shahrazad Isa Bucolos (1729, Beauharnais - present)<br />
***** ♂ Peyman Metzler Bucolos (1733, Beauharnais - present)<br />
*** ♀ Lissanse Dolorès Bucolos (1664, Norvind – present) m. 1702 ♀ Tuta Quintana (1662, Huichajanca - present)<br />
*** ♂ Victor Louis Bucolos (1667, Norvind – 1752, [[Nuevo Corcovado]]) m. 1694 ♀ Hermenegilda Sáez (1665, Isla Nena - 1744, Nuevo Corcovado)<br />
**** ♂ Victor Luis Bucolos II (1698, Nuevo Corcovado - present) m. 1721 ♀ Zoraida Quesada (1697, Isla Nena - present)<br />
***** ♀ Sabina Pía Bucolos (1723, Nuevo Corcovado - present) m. 1751 ♂ Cirilo Pinho (1724, San Lorenzo - present)<br />
****** ♂ Cristóbal Jonás Bucolos Piño (1754 - Nuevo Corcovado - present)<br />
***** ♂ Victor Luis Bucolos III (1726, Nuevo Corcovado - present) m. 1750 ♂ Victor Acosta (1725, Nuevo Corcovado)<br />
***** ♂ Icol Luis Bucolos (1730, Nuevo Corcovado - present)<br />
**** ♂ [[#Tristán Luis|Tristán Luis Bucolos]] (1703, Nuevo Corcovado - present) m. 1735 ♀ Morvarid Kermani (1707, Kerman - present)<br />
***** ♂ Tristán Tahmaseb (T. T.) Bucolos (1736, Kerman - present)<br />
***** ♀ Petronila Behnoush Bucolos (1738, Wahda - present)<br />
***** ♀ Cipriana Farah Bucolos (1739, Wahda - present)<br />
***** ♂ Francisco Ardashir Bucolos (1741, Wahda - present)<br />
***** ♀ Gabriela Sanaz Bucolos (1743, Wahda - present)<br />
***** ♂ Silvio Babak Bucolos (1744, Wahda - present)<br />
***** ♀ Margarita Zeinab Bucolos (1747, Wahda - present)<br />
***** ♀ Celestina Baran Bucolos (1749, Wahda - present)<br />
*** ♀ Aldurie Alexandra (A. A.) Bucolos (1669, Punta Santiago – present)<br />
{{Tree list/end}}<br />
<br />
==Biographies==<br />
===Edgard Dieuxdonné===<br />
The eldest child of Icol Bucolos, he was a cartographer with ''[[Bucolos et fils]]'' from 1676. Becoming responsible for most of the company's output in maps, he had no interest in the actual running of the business, to which his [[S. S. Bucolos|brother]] succeeded in 1684. One of S. S.' first acts was to make Edgard head of a division devoted to public-interest products: maps intended for education, public outreach, and aesthetic appeal. He remained in this position until his retirement in 1735. He married Nereida Acosta in 1687, and died within a few days of her in 1738; they had no issue.<br />
<br />
===Célestine Julie===<br />
The second child of Icol Bucolos, Célestine spent several years helping manage the bathymetric division of ''[[Bucolos et fils]]'' in Norvind, but although she retained a stake in the company she departed her management role in search of a more overtly pleasant business. She went into business with Reynaldo Voclain, pilot of a small pleasure cruise service on the [[Southern Aldurian Riviera|Côte du Sud]], and helped him build it up into Gloire du Monde, one of the region's most popular cruise companies. Célestine married Voclain in 1683 and had three children; they are the ancestors of the Voclains of Pontecorvo.<br />
<br />
===Henri Eugène===<br />
The fifth child of Icol Bucolos. He was a surveyor for ''[[Bucolos et fils]]'' for over half his life, traveling extensively across Nouvelle Alexandrie and other parts of the world. He had the misfortune of being in [[North Lyrica]] in 1706 during the events of the [[Great Vanic Revolt]], when he died in a terrorist attack in Chambouly attributed to the [[Freyja's Battlers]]. He died without legitimate issue, having never married, though he acknowledged paternity of four children, each on a different continent.<br />
<br />
===Raynor Icol===<br />
The only child of Mira Raynora Bucolos and Biternion Farstrider, Raynor was orphaned in 1713 when his parents were lost at sea. He was adopted by his mother's twin sister Lissanse and her wife. Somewhat to their displeasure, he opted for a career in the [[Federal_Forces_of_Nouvelle_Alexandrie#Navy|Federal Navy]], attending the [[Federal Naval Academy]] in Punta Santiago. By the time of the [[Fourth Euran War]] he held the rank of [[Federal_Forces_of_Nouvelle_Alexandrie#Ranks_and_uniforms|ship-commander]], commanding the destroyer HMS Ñawi Inti, Euran Fleet. He distinguished himself in the closing hours of the [[Naval Battle of Norvind]], assisting in thwarting one of the suicidal attempts of the remaining [[Oportia]]n vessels to damage a Nouvelle Alexandrian cruiser. He married Nastaran Rostami in 1727, and has two children.<br />
<br />
===Tristán Luis===<br />
The second and youngest child of Victor Louis Bucolos and Hermenegilda Sáez. An ethnographer by education, he left [[Islas de la Libertad]] for the [[Eura]]n mainland in 1729 to pursue research into the post-[[1598 Babkhan Holocaust|nuclear-apocalypse]] [[Babkha]]n cultures. He married a native fellow ethnographer, Morvarid Kermani, in 1735. After encountering a wandering band of [[Çerid|Çer]] males in the desert, the couple acquired a fascination with the nonhuman species and made them the new focus of their studies, moving to Wahda to be closer to the [[Çerid Autonomous State]]. It is rumored that Tristán had wanted to settle in [[Aladurkidal]] in the ÇAS itself, but that Morvarid felt that it would ask too much of their children to grow up in an environment designed for nonhumans. The couple have eight children, all but the first of which were born in Wahda.<br />
<br />
[[Category:Nobility of Nouvelle Alexandrie]]<br />
[[Category:House of Bucolos]]<br />
[[Category:Families]]</div>Shyriathhttps://micras.org/wiki/index.php?title=House_of_Bucolos&diff=407751House of Bucolos2026-06-27T01:51:45Z<p>Shyriath: /* Genealogy */</p>
<hr />
<div>{{Nouvelle Alexandrie Article}}{{WIP}}<br />
{| class="infobox bordered" width=300 style="float: right; font-size: 90%; margin: 0 0 3em 1em; border: 1px solid #aaa; border-collapse: collapse;"<br />
!style="color: #ffffff; background-color: darkblue; font-size: 120%" align="center" colspan="4" | '''House of Bucolos'''<br />
|-<br />
{{#if: {{{coat of arms|<noinclude>-</noinclude>}}} |<br />
{{!}} colspan="3" align="center" {{!}} [[TBD|150px]] <br />
{{!}}-<br />
}}<br />
{{#if: {{{country|<noinclude>-</noinclude>}}} |<br />
{{!}} '''Country'''<br />
{{!}} colspan="2" {{!}} [[Nouvelle Alexandrie]]<br />
{{!}}-<br />
}}<br />
{{#if: {{{titles|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Anthem'''<br />
{{!}} colspan="2" {{!}} <youtube width="200" height="120">https://youtu.be/rBrd_3VMC3c</youtube><br />
{{!}}-<br />
}}<br />
{{#if: {{{titles|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Motto'''<br />
{{!}} colspan="2" {{!}} ''Hic Splendet Gloria Mundi''<br />
{{!}}-<br />
}}<br />
{{#if: {{{titles|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Titles'''<br />
{{!}} colspan="2" {{!}} Count of Narbonne<br />
{{!}}-<br />
}}<br />
{{#if: {{{founder|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Founder'''<br />
{{!}} colspan="2" {{!}} Icol Bucolos (1626–1691)<br />
{{!}}-<br />
}}<br />
{{#if: {{{current head|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Current head'''<br />
{{!}} colspan="2" {{!}} Estelle Guenièvre Bucolos, 2nd Countess of Narbonne<br />
{{!}}-<br />
}}<br />
{{#if: {{{founding year|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Founding year'''<br />
{{!}} colspan="2" {{!}} 1647 AN<br />
{{!}}-<br />
}}<br />
{{#if: {{{cadet branches|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Parent house'''<br />
{{!}} colspan="2" {{!}} N/A<br />
{{!}}-<br />
}}<br />
|}<noinclude><br />
The '''House of Bucolos''' ([[Alexandrian_language|ALX]]: ''la maison de Bucolos'') is a prominent family of [[Nouvelle Alexandrie]]. Beginning as surveyors and cartographers, their business, ''[[Bucolos et fils]]'' received the attention and appreciation of the federal government, resulting in the family's rise to national import and the ennoblement of various members.<br />
<br />
==Genealogy==<br />
{{Tree list}}<br />
* ♂ Shyriath Bukolos (1553, Port Benacia – 1644, [[Shirekeep]]) m. 1623 ♀ ??? (1589 – 1644)<br />
** ♂ Icol Bucolos (1626, [[Lichkeep]] – 1691, [[Punta Santiago]]) m. 1652 ♀ Adrienne Gaudin (1625 – 1684)<br />
*** ♂ [[#Edgard Dieuxdonné|Edgard Dieuxdonné Bucolos]] (1653, [[Triegon]] – 1738, Punta Santiago) m. 1687 ♀ Nereida Acosta (1647 – 1738)<br />
*** ♀ [[#Célestine Julie|Célestine Julie Bucolos]] (1655, Triegon – 1751, Pontecorvo) m. 1683 ♀ Reynaldo Voclain (1654 - 1737)<br />
**** ♂ Ari Voclain (1685, Fontainebleau - present)<br />
**** ♂ Sacat Voclain (1689, Pontecorvo - present)<br />
**** ♀ Tempestas Voclain (1692, Pontecorvo - present)<br />
*** [[File:Narbonne_CoA.png|20px]] ♂ [[S. S. Bucolos|Sylvain Schiriath (S. S.) Bucolos]], 1st Count of [[Narbonne]] (18.V.1656, [[Norvind]] – 23.III.1753, Narbonne) m. 1679 ♀ Callie Sherbrooke (1654 – 1747)<br />
**** [[File:Narbonne_CoA.png|20px]] ♀ Estelle Guenièvre Bucolos, 2nd Countess of Narbonne (1682, Punta Santiago – present) m. 1711 ♂ Octave Bienaimé (1682, Gramercy - present)<br />
***** ♂ Sylvain Renard Bucolos (1713, Punta Santiago - present) m. 1744 ♀ Maliha bint Safi al-Qursani (1719, Tiberias - present)<br />
****** ♂ Octave Safi Bucolos (1745, Corrada del Río - present)<br />
****** ♀ Calie Fayruz Bucolos (1748, Corrada del Río - present)<br />
****** ♀ Adrienne Kulthum Bucolos (1750, Punta Santiago - present)<br />
****** ♂ Edgard Ishaq Bucolos (1753, Punta Santiago - present)<br />
**** ♀ Adrienne Sylvaine Bucolos (1686, Punta Santiago – present)<br />
*** ♂ Francis Joseph Bucolos (1659, Norvind – 1738, Susa) m. 1699 ♀ Eulalie Tramont (1674 - present)<br />
**** ♂ Kylian Hervé Bucolos (1706, Punta Santiago - present) m. 1737 ♀ Marianne Elmhurst (1708, Port Landry - 1750, Punta Santiago)<br />
***** ♀ Elizabeth Marie Bucolos (1739, Punta Santiago - present)<br />
***** ♂ Francis Joseph Bucolos II (1744, Punta Santiago - present)<br />
**** ♀ Pétronille Loïs Bucolos (1700, Punta Santiago - present) m. 1728 ♂ Ephraim Silberblum (1699, Nueva Sinagoga - present)<br />
***** ♀ Lucienne Livna (L. L.) Bucolos (1732, Susa - present)<br />
*** ♂ [[#Henri Eugène|Henri Eugène Bucolos]] (1661, Norvind – 1706, Chambouly)<br />
*** ♀ Mira Raynora Bucolos (1664, Norvind – 1713, [[Sea of Storms]]) m. 1695 ♂ Biternion Farstrider (1662, Dolorous - 1713, [[Sea of Storms]])<br />
**** ♂ [[#Raynor Icol|Raynor Icol Bucolos]] (1698, Firuzabad - present) m. 1727 ♀ Nastaran Rostami (1700, Ardabil - present)<br />
***** ♀ Shahrazad Isa Bucolos (1729, Beauharnais - present)<br />
***** ♂ Peyman Metzler Bucolos (1733, Beauharnais - present)<br />
*** ♀ Lissanse Dolorès Bucolos (1664, Norvind – present) m. 1702 ♀ Tuta Quintana (1662, Huichajanca - present)<br />
*** ♂ Victor Louis Bucolos (1667, Norvind – 1752, [[Nuevo Corcovado]]) m. 1694 ♀ Hermenegilda Sáez (1665, Isla Nena - 1744, Nuevo Corcovado)<br />
**** ♂ Victor Luis Bucolos II (1698, Nuevo Corcovado - present) m. 1721 ♀ Zoraida Quesada (1697, Isla Nena - present)<br />
***** ♀ Sabina Pía Bucolos (1723, Nuevo Corcovado - present) m. 1751 ♂ Cirilo Pinho (1724, San Lorenzo - present)<br />
****** ♂ Cristóbal Jonás Bucolos Piño (1754 - Nuevo Corcovado - present)<br />
***** ♂ Victor Luis Bucolos III (1726, Nuevo Corcovado - present) m. 1750 ♂ Victor Acosta (1725, Nuevo Corcovado)<br />
***** ♂ Icol Luis Bucolos (1730, Nuevo Corcovado - present)<br />
**** ♂ Tristán Luis Bucolos (1703, Nuevo Corcovado - present) m. 1735 ♀ Morvarid Kermani (1707, Kerman - present)<br />
***** ♂ Tristán Tahmaseb (T. T.) Bucolos (1736, Kerman - present)<br />
***** ♀ Petronila Behnoush Bucolos (1738, Wahda - present)<br />
***** ♀ Cipriana Farah Bucolos (1739, Wahda - present)<br />
***** ♂ Francisco Ardashir Bucolos (1741, Wahda - present)<br />
***** ♀ Gabriela Sanaz Bucolos (1743, Wahda - present)<br />
***** ♂ Silvio Babak Bucolos (1744, Wahda - present)<br />
***** ♀ Margarita Zeinab Bucolos (1747, Wahda - present)<br />
***** ♀ Celestina Baran Bucolos (1749, Wahda - present)<br />
*** ♀ Aldurie Alexandra (A. A.) Bucolos (1669, Punta Santiago – present)<br />
{{Tree list/end}}<br />
<br />
==Biographies==<br />
===Edgard Dieuxdonné===<br />
The eldest child of Icol Bucolos, he was a cartographer with ''[[Bucolos et fils]]'' from 1676. Becoming responsible for most of the company's output in maps, he had no interest in the actual running of the business, to which his [[S. S. Bucolos|brother]] succeeded in 1684. One of S. S.' first acts was to make Edgard head of a division devoted to public-interest products: maps intended for education, public outreach, and aesthetic appeal. He remained in this position until his retirement in 1735. He married Nereida Acosta in 1687, and died within a few days of her in 1738; they had no issue.<br />
<br />
===Célestine Julie===<br />
The second child of Icol Bucolos, Célestine spent several years helping manage the bathymetric division of ''[[Bucolos et fils]]'' in Norvind, but although she retained a stake in the company she departed her management role in search of a more overtly pleasant business. She went into business with Reynaldo Voclain, pilot of a small pleasure cruise service on the [[Southern Aldurian Riviera|Côte du Sud]], and helped him build it up into Gloire du Monde, one of the region's most popular cruise companies. Célestine married Voclain in 1683 and had three children; they are the ancestors of the Voclains of Pontecorvo.<br />
<br />
===Henri Eugène===<br />
The fifth child of Icol Bucolos. He was a surveyor for ''[[Bucolos et fils]]'' for over half his life, traveling extensively across Nouvelle Alexandrie and other parts of the world. He had the misfortune of being in [[North Lyrica]] in 1706 during the events of the [[Great Vanic Revolt]], when he died in a terrorist attack in Chambouly attributed to the [[Freyja's Battlers]]. He died without legitimate issue, having never married, though he acknowledged paternity of four children, each on a different continent.<br />
<br />
===Raynor Icol===<br />
The only child of Mira Raynora Bucolos and Biternion Farstrider, Raynor was orphaned in 1713 when his parents were lost at sea. He was adopted by his mother's twin sister Lissanse and her wife. Somewhat to their displeasure, he opted for a career in the [[Federal_Forces_of_Nouvelle_Alexandrie#Navy|Federal Navy]], attending the [[Federal Naval Academy]] in Punta Santiago. By the time of the [[Fourth Euran War]] he held the rank of [[Federal_Forces_of_Nouvelle_Alexandrie#Ranks_and_uniforms|ship-commander]], commanding the destroyer HMS Ñawi Inti, Euran Fleet. He distinguished himself in the closing hours of the [[Naval Battle of Norvind]], assisting in thwarting one of the suicidal attempts of the remaining [[Oportia]]n vessels to damage a Nouvelle Alexandrian cruiser. He married Nastaran Rostami in 1727, and has two children.<br />
<br />
[[Category:Nobility of Nouvelle Alexandrie]]<br />
[[Category:House of Bucolos]]<br />
[[Category:Families]]</div>Shyriathhttps://micras.org/wiki/index.php?title=%C3%87erid_Autonomous_State&diff=407383Çerid Autonomous State2026-06-25T18:34:54Z<p>Shyriath: /* Baptist Taghlishen */</p>
<hr />
<div>{{Alduria Article}}<br />
{{Nouvelle Alexandrie Article}}<br />
{{WIP}}<br />
{{State of Alduria<br />
|name = Çerid Autonomous State<br />
|name1 = Donetaghçeridkashan<br />
|flag = <br />
|coa = <br />
|image = NAF Alduria CAS 1704AN.png<br />
|motto = ''Donetagh Kinramin''<br><small>("We Stand Unrestrained")</small><br />
|anthem = <br />
|subdivision = Autonomous region<br />
|capital = [[Aladurkidal]]<br />
|largecity = Aladurkidal<br />
|area = <br />
|arearank = <br />
|pop = 9,462 <small>({{AN|1752}})</small><br />
|poprank =<br />
|governor = Firuzeh Neveaux<br />
|headofgovt = ''Kalashegtin''<br><small>(Great Speaker)</small><br />
|gov = Sidli par Kadurim<br />
|legislature = ''Takileshidgul''<br><small>(Assembly of Representatives)</small><br />
|est = {{AN|1699}}<br />
|lang = [[Çervelik]], [[Alexandrian language|Alexandrian]], [[wikipedia:Greek language|Constancian]], [[Babkhi language|Babkhi]]<br />
|religion = Predominantly [[Taghlishen]], some syncretism with [[Church of Caputia|Melusinianism]], [[Autocephalous Nazarene Church of Alexandria|Alexandrian Nazarene]]<br />
|abv = ÇAS<br />
|timezone = [[Coordinated Micras Time|CMT+4]]<br />
}}<br />
<br />
==Name==<br />
Despite the terminology of the name, the Çerid Autonomous State is legally an [[Administrative divisions of Alduria|autonomous ''region'']] of [[Alduria]]. Its designation as "Çerid" is, simply enough, for the [[Çerid|species]] inhabiting it. Its [[Çervelik]] name, ''Donetaghçeridkashan'', is merely an approximate translation of the Micrasian name, though its literal meaning is more accurately rendered as the ''Unrestrained Çerid Household''.<br />
<br />
==History==<br />
Throughout the 1600s AN, scattered Çerid populations had diffused from their [[Çeridgul|homelands]] in and around the Gulf of Aqabâ into the surrounding deserts of western [[Eura]], at the time lying withing [[The Green]]. Most of these populations were found to the west and north of the Gulf, in the Razamin Desert. The emergence of the human nation of [[Antakia]] north of the Gulf in {{AN|1674}} marked the beginning of a severe change in the fortunes of these Çerid, many of whom were displaced. Their contacts with their homeland were then largely cut off several years later when Antakia subjected Çeridgul to annexation, albeit as an autonomous state.<br />
<br />
The nomadic Çerid subsisted mostly on herding, cross-desert trade, gathering and dealing in scrap, and low-level raiding, the latter particularly of the Antakians, against whom they now held a significant grudge. This may have contributed to the decision of the [[Thraci Confederation]], of which Antakia was by then a member, to claim and seize the entirety of the Razamin Desert between {{AN|1692}} and {{AN|1693}}.<br />
<br />
Fleeing the vengeful Antakians, the Çerid poured westward into [[Nouvelle Alexandrie]], overwhelming border stations in the [[Alduria]]n states of Napoléon and (to a lesser extent) Biscarosse, where a few of their kindred had already been living quietly in rural outposts. The Nouvelle Alexandrians - at least partly out of humanitarian concerns, though geopolitical resentment of Antakia's expansionism may have contributed as well - accepted these strange beings into their country, but it quickly became clear that integrating a society that was still largely neolithic, not to mention nonhuman, presented a number of difficulties. It was decided that they required their own territory to inhabit, and - fortunately for the Alexandrian government and the Çerid both - the conclusion of [[Operation Paramount]] provided a wealth of land whose occupation and recivilization was considered a national security interest. Therefore it was in {{AN|1699}} that a now mostly-uninhabited valley was carved out from lands previously assigned to the Aldurian state of Villalba south of Wahda, to become the Çerid Autonomous State.<br />
<br />
In {{AN|1706}}, Antakia collapsed when the Thraci Confederation, deciding to consolidate its position in [[Corum]], withdrew its support. Nouvelle Alexandrie and [[Constancia]] moved in quickly to occupy the lawless territory, with the former gaining control not only of the majority of the previously Çer-inhabited wastes, but also Çeridgul itself. Many members of those few Çer communities remaining in the newly-occupied lands chose to use the opportunity to remove either to Çeridgul or to the ÇAS.<br />
<br />
==Geography==<br />
The territory of the CAS lies to the east of, and borders on, [[Lake Nerub]] in north-central [[Eura]]. It lies between the Aldurian state of [[Villalba]] to the north, and the [[Constancia]]n territories of [[Molivadia]] to the east and [[Nouradin City]] to the south.<br />
<br />
The CAS occupies a wide, shallow valley that it shares with the neighboring surrounds of Wahda in Villalba. The northeastern end of the CAS extends into shallow hills from which most of Lake Nerub's eastern tributaries flow through the valley, forming draws and gullies in a largely rolling landscape. The terrain becomes flatter and lower toward the south and particularly the west, adjoining the lake.<br />
<br />
==Climate==<br />
Though south of the rainforests of far northern Eura and rather drier, the CAS does not extend into the desert zones of central Eura; it consists mostly of [[wikipedia:Tropical and subtropical grasslands, savannas, and shrublands|tropical]] [[wikipedia:savanna|savanna]] in the west and [[wikipedia:Tropical and subtropical dry broadleaf forests|tropical dry forests]] in the east.<br />
<br />
==Politics==<br />
===Levels of government===<br />
In [[Çeridgul]] and other Çer-inhabited lands, government had traditionally been heavily decentralized to nonexistent. As part of the consultation process involved in planning the formation of the CAS, it was quietly made clear to the Çerid that ''some'' form of government empowered to create and enforce law and maintain order, encoded in the Statute of Autonomy, was going to have to be created - ''and'' acknowledged by those living in the territory. The result, while not as absent of centralized authority as previous structures, is an attempt to achieve what the Çerid consider a viable balance between a central and local authority.<br />
<br />
===Kashangulid===<br />
The populated parts of the CAS are divided into ''kashangulid'' (sing. ''kashangul''), sometimes referred to by humans as ''[[wikipedia:Hundred (county division)|hundreds]]'', ''[[wikipedia:Civil parish|parishes]]'' or ''[[wikipedia:Communes of France|communes]]''. ''Kashangulid'' are local administrations responsible for maintaining infrastructure and local cleanliness, and also serve as legislative constituencies. Each ''kashangul'' is administered by a small, usually three-person, steering committee whose members are chosen by direct election every year. This committee is responsible for receiving, managing, and responsibly spending funds allocated by the state government, particularly in using it to hire workers or companies to perform maintenance work.<br />
<br />
''Kashangulid'' almost never having more than 200 Çerid living within their bounds, only some of whom are qualified to vote, the committees are not merely responsible to, but very intimately affected by, public opinion. "Town hall" meetings and informal referenda both guide and hinder a committee's work on a frequent basis.<br />
<br />
There are three special ''kashangulid'', each devoted to migratory males within a given region. While they are managed in much the same way as any other ''kashangul'', their responsibilities are different; rather than maintaining infrastructure, they instead pay the upkeep for various hostels, [[wikipedia:Wilderness_hut|wilderness huts]], and campsites scattered around their respective regions for the use of Çer menfolk on the move, and serves also as a kind of park ranger service to monitor the use of wilderness areas and prevent their overexploitation.<br />
<br />
===Central bodies===<br />
The state legislature, the ''Takileshidgul'' (usually translated "Assembly of Representatives") consists of 53 seats. The seats are allocated to ''kashangulid'' on the basis of population; each ''kashangul'' is a [[wikipedia:Single_non-transferable_vote|multi-member district]] with a number of seats roughly proportional to its population. Elections are held concurrently with regional and federal elections.<br />
<br />
The ''Takileshidgul'' is the sole legislative body of the ÇAS. The legislature's competence is subordinate to the regional and federal governments, but generally is not rigidly circumscribed provided that the state government remains democratic and transparently accountable - though laws can be, and often are, forced into reexamination by popular initiative.<br />
<br />
The ÇAS' head of government, the ''Kalashegtin'' ("Great Speaker"), is chosen by and from the ''takileshid'' holding the legislative seats. Since the founding of the state, there have been few political groupings in any organized sense, and factional activity in the ''Takileshidgul'' consists mainly of temporary alliances and cliques; therefore the ''Kalashegtin'' is generally expected to be an impartial and well-liked negotiator rather than strongly representing a particular area or faction. That said, even the best ''Kalashegtin'' is tested by the contentiousness of her colleagues; the famously physical altercations occasioned by legislative debates have become a valued form of entertainment for those Çerid with access to radio, television, or the Internet, and increasingly also in Alduria at large.<br />
<br />
==Demographics==<br />
Between increasing access to health care and immigration of Çerid from other parts of Eura, the population of the ÇAS has more than quadrupled in the nearly fifty years since its founding.<br />
<br />
The overwhelming majority of the population are indeed members of the Çer species. That said, although - as part of its autonomous status as a Çer state - the ÇAS has a wide degree of latitude in restricting residency, non-Çerid are not disallowed nor even particularly discouraged. Though there are certain difficulties for humans living in a built environment intended primarily for another species, there are several hundred permanent human residents, mostly educators, technical experts, and consultants.<br />
<br />
===Military participation===<br />
Due to the low population of the ÇAS and the psychological difficulties experienced by Çerid in hierarchical chains of command, most inhabitants participating in the [[Federal Forces of Nouvelle Alexandrie|Federal Forces]] are members of the [[Federal_Forces_of_Nouvelle_Alexandrie#Reserve_Forces|Reserve Forces]]. Of the hundred or so ÇAS Çerid in other Forces, the overwhelming majority are in the [[Federal_Forces_of_Nouvelle_Alexandrie#Federal_Guards_Service|Federal Guards Service]], mostly in the local regiment of the Border Guards and the 2nd MEU of the Federal Support Corps.<br />
<br />
A very small number of individuals are known to be serving with the 45th RRU of the [[Federal_Forces_of_Nouvelle_Alexandrie#513th_Army_(Alduria)|513th Army]]. The first member of this group, Kolan ra Isti, achieved a certain amount of local fame while serving in a minor role in the [[Natopian-New_Alexandrian_invasion_of_Oportia|invasion of Oportia]] during the [[Chastisement_of_the_Inharmonious|Fourth Euran War]]; this appears to have attracted the subsequent recruits.<br />
<br />
==Economy==<br />
''Needs rewriting''<br />
<br />
The economy of the Çerid Autonomous State, a fairly new entity in political terms, is still very much in development. Although the Çerid who moved to the CAS are no strangers to the entrepreneurial spirit and many economic ideas such as private property, contracts, employment, and rent, they have no experience with the outside monitoring of economic data. Much of the local economic movement remains small-scale and [[wikipedia:Informal_economy|informal]], neither being tracked nor taxed. The official budget of the CAS currently derives from higher government funding.<br />
<br />
Most Çerid come from a background where the largest enterprises are essentially cottage industries, a fact which is only now beginning to change; formal employment is relatively rare. Since there is little physical infrastructure and, indeed, a fairly rudimentary built environment of any kind, construction remains a particularly busy sphere of activity, and such money as government and ''takileshid'' can provide is often prioritized toward it.<br />
<br />
==Education==<br />
The idea of formal education has been slow in coming to the Çerid, who previously had no such concept except for adults entering particular vocations. Nonetheless, in modern times each ''kashangul'' maintains at least a part-time teacher for primary education, though it is becoming more common for there to be an established school combined with daycare. The secondary schooling system is more established; not all settlements have secondary school buildings, but there will usually be at least one in the general area. In these, subject matter becomes more specialized. Although the teachers in these schools include increasing numbers of Çerid, many of them are human due to lack of Çer teachers with the required subject matter knowledge. It is expected to be a number of years yet before the ÇAS reaches the same level of development in [[Education_in_Nouvelle_Alexandrie#K-12_education|K-12 education]] as the rest of the country.<br />
<br />
While debate continues on establishing a university in or around [[Aladurkidal]], either as a separate institution or (more likely) as a satellite campus of one of the [[List_of_universities_in_Nouvelle_Alexandrie|existing universities]], or possibly petitioning for the founding of a Grand Institute, at the moment post-secondary education in the ÇAS consists entirely of a very small number of vocational schools.<br />
<br />
==Infrastructure==<br />
The ÇAS has benefited greatly from the same infrastructural investments as were extended to the rest of the territories added to eastern Alduria in the wake of [[Operation Paramount]], but development has proceeded with a meticulous care and organization otherwise quite unusual in official planning in the region. This has much to do with the traditional Çer belief in ''[[Taghlishen#Zerenid|zerenid]]'', spirits of the land, who are acutely sensitive to changes in and around their domains; pleasing the spirits involves respecting and enhancing the aesthetics of place, an attitude which has only been strengthened by an increasing understanding of modern concepts of ecology. Improvements that are necessary but unsightly are minimized in visual impact as much as is feasible, while those that impact wildlife are built in such a way as to minimize disruption.<br />
<br />
Major highways connect Aladurkidal to Wahda and Villalba to the north within Alduria itself, as well as Nouradin City (to the south) and Al-Mahabid (to the east) in neighboring Constancia. There is also an increasingly extensive network of paved local roads, though expansion is held back by Çer insistence on property rights and hostility toward eminent domain. In recent years the ÇAS government has tried to arrange a sort of standardized template deal between ''kashangulid'' and landowners, allowing the former access rights for construction, maintenance, and public transit in exchange for the latter receiving a proportionate measure of transportation funds as a perpetual rent. <br />
<br />
Aladurkidal is also now something of a rail hub, being [[Rail_transport_in_Nouvelle_Alexandrie#Alduria_2|well-connected]] to [[Nouvelle Alexandrie Railways]] as a terminus of the East Coast Line, the Eastern Relief Line, and the Southern Relief Line.<br />
<br />
The power grid has been relatively slow to expand, since the ÇAS insists on burying transmission lines underground, and indeed there is not so much one grid as there are many small ones, centered on settlements and slowly creeping outward toward each other. The ÇAS has been investing heavily in solar power and battery storage for power generation, since sunshine is clean and locally plentiful, though it remains to be seen whether this will continue to be a viable strategy for future energy needs.<br />
<br />
In terms of communications infrastructure, the adoption of cellular phone and data networks has been far faster - even explosively so - than their landline equivalents. Partly this is due to the high mobility of large segments of the Çer population, partly to the cost of laying the lines, and also in large part due to disputes with [[NAXConnect]] over the latter's pricing strategies and attempts to obtain guarantees from the ÇAS of ownership of any fiber it lays. What are seen as attempts by NAXConnect to interfere with attempts to build locally-controlled fiber networks have resulted in litigation.<br />
<br />
==Culture==<br />
=== Religion ===<br />
At the founding of the ÇAS, [[Taghlishen]] was virtually the only religion practiced among its inhabitants, and it remains the majority faith by an overwhelming margin; while hard figures are difficult to come by, given Çer laxity in responding to census forms and other surveys tending to be confounded by nebulous religious boundaries, a relatively pure strain of Taghlishen is thought to be followed by at least 95% of the population. Almost all of these are Çerid, though there are thought to be some human converts in the single digits.<br />
<br />
==== Çer Nazarenism ====<br />
The [[Autocephalous Nazarene Church of Alexandria|Alexandrian Nazarene Church]] has a number of adherents among the human population of the ÇAS and maintains a small church in [[Aladurkidal]] for their use, but its hopes to attract converts from the Çerid have not borne fruit in the fashion that it might have preferred. Although aspects of the [[Nazarene]] faith are as appealing to Çerid as to humans, the Church has many points of theology and governance that present as alien to Çer culture, psychology, or even biology, and so the form of Nazarenism that has begun to take shape among interested Çerid is so heavily influenced by Taghlishen as to be considered syncretic rather than Nazarenism per se.<br />
<br />
Generally, Çer Nazarenism merges the figures of Miryam and God, elevating the former to the position and powers of the latter - effectively God the Mother (rather than the Father). Her son Yeshua, begotten only of Herself, was sent into the world to spread the message of Her motherly love for all beings and Her advice to them for living a good and righteous life. There remains some concept of the Trinity, with light and warmth, particularly those of the heavens (collectively the "Holy Light"), taking the role of the Holy Ghost, but it is generally supposed that Miryam is the "primary" form of God, of which the other two are emanations.<br />
<br />
Counterparts of Heaven and Hell are thought to exist, but somewhat in keeping with traditional Çer concepts of paradise and damnation, the Fields of Plenty - the heavenly equivalent - are visualized as an endless, warm, fertile savanna populated by the souls of the virtuous, while its opposite is the Abyss - a realm of terrible pressure, cold, dark, and wet - where corrupted souls are chased down and eaten by the Devourer. This latter figure is the closest equivalent to the Devil or Satan, though it acts almost entirely as a tormentor rather than a tempter.<br />
<br />
This, perhaps, ties in well with the faith's emphasis on free will and personal responsibility. Just as no other being can be blamed for one's own misdeeds or indiscretions, Miryam did not issue commandments to the world to be blindly obeyed. She is responsible for the definitions of right and wrong and, through Yeshua, gave advice for how to do the former and avoid the latter, but the advice is a "safe" path, not a prescriptive one; entrance into the Fields of Plenty is determined by finding ''a'' way to do right, not by following ''a particular'' way of doing so.<br />
<br />
Çer Nazarene congregations are each guided by a pastor. While pastors keep in touch with each other and coordinate their activities and doctrine to some degree, congregations are each fully autonomous.<br />
<br />
==== Baptist Taghlishen ====<br />
The teachings of the [[Church of Caputia|Melusinian Faith]] present an exercise in contrasts to the Çer mind, and their adoption - or lack thereof - has resulted in a more drastic transformation than Nazarene beliefs have undergone, to the point that the result is in many ways closer to mainstream Taghlishen than to Melusinianism.<br />
<br />
Melusine is held, in this belief system, to be an originally-mortal aspect or incarnation of Taghli, linking the light of the heavens to the waters of the earth. The Çerid having spent many portions of their history as a desert-dwelling people, the idea of water being an object of importance and reverence was easily understood, and the association of bodies of water with ''[[Taghlishen#Kathid|kathid]]'' lent itself to the acceptance of water as an agent of change. There is some ambiguity regarding appreciation of seawater; Çer nervousness about the ocean and its depths leads them to avoid using it for immersion or other rituals, and there is an emerging feeling that it should be considered "reserved" for Melusine's use.<br />
<br />
The [[Bovinism|Bovic]] associations of the original faith have been almost entirely removed. Although their time on Micras, and their adoption of goatherding, have accustomed the Çerid to the idea of lactation, they do not produce milk themselves and no species on their original homeworld did so, at least not in the fashion of Micrasian mammals. Most Çerid find handling milk to be, at best, an unpleasant reality of agriculture in much the same way that animal dung is, and the idea of consuming it - or products made from it - to be rather disgusting. As a result, Bovinism proper - and its obsession with butter and milk - tends to have an unsavory reputation. Tahgli/Melusine therefore stands alone in the divinity of the faith, and there is no mention of Bous. Likewise, the transformation of Melusine into a sea-dwelling form is held to have been occasioned by having holy water, rather than butter, poured over her.<br />
<br />
[[Category: Çeridgul]]</div>Shyriathhttps://micras.org/wiki/index.php?title=%C3%87erid_Autonomous_State&diff=407382Çerid Autonomous State2026-06-25T18:34:38Z<p>Shyriath: /* Religion */</p>
<hr />
<div>{{Alduria Article}}<br />
{{Nouvelle Alexandrie Article}}<br />
{{WIP}}<br />
{{State of Alduria<br />
|name = Çerid Autonomous State<br />
|name1 = Donetaghçeridkashan<br />
|flag = <br />
|coa = <br />
|image = NAF Alduria CAS 1704AN.png<br />
|motto = ''Donetagh Kinramin''<br><small>("We Stand Unrestrained")</small><br />
|anthem = <br />
|subdivision = Autonomous region<br />
|capital = [[Aladurkidal]]<br />
|largecity = Aladurkidal<br />
|area = <br />
|arearank = <br />
|pop = 9,462 <small>({{AN|1752}})</small><br />
|poprank =<br />
|governor = Firuzeh Neveaux<br />
|headofgovt = ''Kalashegtin''<br><small>(Great Speaker)</small><br />
|gov = Sidli par Kadurim<br />
|legislature = ''Takileshidgul''<br><small>(Assembly of Representatives)</small><br />
|est = {{AN|1699}}<br />
|lang = [[Çervelik]], [[Alexandrian language|Alexandrian]], [[wikipedia:Greek language|Constancian]], [[Babkhi language|Babkhi]]<br />
|religion = Predominantly [[Taghlishen]], some syncretism with [[Church of Caputia|Melusinianism]], [[Autocephalous Nazarene Church of Alexandria|Alexandrian Nazarene]]<br />
|abv = ÇAS<br />
|timezone = [[Coordinated Micras Time|CMT+4]]<br />
}}<br />
<br />
==Name==<br />
Despite the terminology of the name, the Çerid Autonomous State is legally an [[Administrative divisions of Alduria|autonomous ''region'']] of [[Alduria]]. Its designation as "Çerid" is, simply enough, for the [[Çerid|species]] inhabiting it. Its [[Çervelik]] name, ''Donetaghçeridkashan'', is merely an approximate translation of the Micrasian name, though its literal meaning is more accurately rendered as the ''Unrestrained Çerid Household''.<br />
<br />
==History==<br />
Throughout the 1600s AN, scattered Çerid populations had diffused from their [[Çeridgul|homelands]] in and around the Gulf of Aqabâ into the surrounding deserts of western [[Eura]], at the time lying withing [[The Green]]. Most of these populations were found to the west and north of the Gulf, in the Razamin Desert. The emergence of the human nation of [[Antakia]] north of the Gulf in {{AN|1674}} marked the beginning of a severe change in the fortunes of these Çerid, many of whom were displaced. Their contacts with their homeland were then largely cut off several years later when Antakia subjected Çeridgul to annexation, albeit as an autonomous state.<br />
<br />
The nomadic Çerid subsisted mostly on herding, cross-desert trade, gathering and dealing in scrap, and low-level raiding, the latter particularly of the Antakians, against whom they now held a significant grudge. This may have contributed to the decision of the [[Thraci Confederation]], of which Antakia was by then a member, to claim and seize the entirety of the Razamin Desert between {{AN|1692}} and {{AN|1693}}.<br />
<br />
Fleeing the vengeful Antakians, the Çerid poured westward into [[Nouvelle Alexandrie]], overwhelming border stations in the [[Alduria]]n states of Napoléon and (to a lesser extent) Biscarosse, where a few of their kindred had already been living quietly in rural outposts. The Nouvelle Alexandrians - at least partly out of humanitarian concerns, though geopolitical resentment of Antakia's expansionism may have contributed as well - accepted these strange beings into their country, but it quickly became clear that integrating a society that was still largely neolithic, not to mention nonhuman, presented a number of difficulties. It was decided that they required their own territory to inhabit, and - fortunately for the Alexandrian government and the Çerid both - the conclusion of [[Operation Paramount]] provided a wealth of land whose occupation and recivilization was considered a national security interest. Therefore it was in {{AN|1699}} that a now mostly-uninhabited valley was carved out from lands previously assigned to the Aldurian state of Villalba south of Wahda, to become the Çerid Autonomous State.<br />
<br />
In {{AN|1706}}, Antakia collapsed when the Thraci Confederation, deciding to consolidate its position in [[Corum]], withdrew its support. Nouvelle Alexandrie and [[Constancia]] moved in quickly to occupy the lawless territory, with the former gaining control not only of the majority of the previously Çer-inhabited wastes, but also Çeridgul itself. Many members of those few Çer communities remaining in the newly-occupied lands chose to use the opportunity to remove either to Çeridgul or to the ÇAS.<br />
<br />
==Geography==<br />
The territory of the CAS lies to the east of, and borders on, [[Lake Nerub]] in north-central [[Eura]]. It lies between the Aldurian state of [[Villalba]] to the north, and the [[Constancia]]n territories of [[Molivadia]] to the east and [[Nouradin City]] to the south.<br />
<br />
The CAS occupies a wide, shallow valley that it shares with the neighboring surrounds of Wahda in Villalba. The northeastern end of the CAS extends into shallow hills from which most of Lake Nerub's eastern tributaries flow through the valley, forming draws and gullies in a largely rolling landscape. The terrain becomes flatter and lower toward the south and particularly the west, adjoining the lake.<br />
<br />
==Climate==<br />
Though south of the rainforests of far northern Eura and rather drier, the CAS does not extend into the desert zones of central Eura; it consists mostly of [[wikipedia:Tropical and subtropical grasslands, savannas, and shrublands|tropical]] [[wikipedia:savanna|savanna]] in the west and [[wikipedia:Tropical and subtropical dry broadleaf forests|tropical dry forests]] in the east.<br />
<br />
==Politics==<br />
===Levels of government===<br />
In [[Çeridgul]] and other Çer-inhabited lands, government had traditionally been heavily decentralized to nonexistent. As part of the consultation process involved in planning the formation of the CAS, it was quietly made clear to the Çerid that ''some'' form of government empowered to create and enforce law and maintain order, encoded in the Statute of Autonomy, was going to have to be created - ''and'' acknowledged by those living in the territory. The result, while not as absent of centralized authority as previous structures, is an attempt to achieve what the Çerid consider a viable balance between a central and local authority.<br />
<br />
===Kashangulid===<br />
The populated parts of the CAS are divided into ''kashangulid'' (sing. ''kashangul''), sometimes referred to by humans as ''[[wikipedia:Hundred (county division)|hundreds]]'', ''[[wikipedia:Civil parish|parishes]]'' or ''[[wikipedia:Communes of France|communes]]''. ''Kashangulid'' are local administrations responsible for maintaining infrastructure and local cleanliness, and also serve as legislative constituencies. Each ''kashangul'' is administered by a small, usually three-person, steering committee whose members are chosen by direct election every year. This committee is responsible for receiving, managing, and responsibly spending funds allocated by the state government, particularly in using it to hire workers or companies to perform maintenance work.<br />
<br />
''Kashangulid'' almost never having more than 200 Çerid living within their bounds, only some of whom are qualified to vote, the committees are not merely responsible to, but very intimately affected by, public opinion. "Town hall" meetings and informal referenda both guide and hinder a committee's work on a frequent basis.<br />
<br />
There are three special ''kashangulid'', each devoted to migratory males within a given region. While they are managed in much the same way as any other ''kashangul'', their responsibilities are different; rather than maintaining infrastructure, they instead pay the upkeep for various hostels, [[wikipedia:Wilderness_hut|wilderness huts]], and campsites scattered around their respective regions for the use of Çer menfolk on the move, and serves also as a kind of park ranger service to monitor the use of wilderness areas and prevent their overexploitation.<br />
<br />
===Central bodies===<br />
The state legislature, the ''Takileshidgul'' (usually translated "Assembly of Representatives") consists of 53 seats. The seats are allocated to ''kashangulid'' on the basis of population; each ''kashangul'' is a [[wikipedia:Single_non-transferable_vote|multi-member district]] with a number of seats roughly proportional to its population. Elections are held concurrently with regional and federal elections.<br />
<br />
The ''Takileshidgul'' is the sole legislative body of the ÇAS. The legislature's competence is subordinate to the regional and federal governments, but generally is not rigidly circumscribed provided that the state government remains democratic and transparently accountable - though laws can be, and often are, forced into reexamination by popular initiative.<br />
<br />
The ÇAS' head of government, the ''Kalashegtin'' ("Great Speaker"), is chosen by and from the ''takileshid'' holding the legislative seats. Since the founding of the state, there have been few political groupings in any organized sense, and factional activity in the ''Takileshidgul'' consists mainly of temporary alliances and cliques; therefore the ''Kalashegtin'' is generally expected to be an impartial and well-liked negotiator rather than strongly representing a particular area or faction. That said, even the best ''Kalashegtin'' is tested by the contentiousness of her colleagues; the famously physical altercations occasioned by legislative debates have become a valued form of entertainment for those Çerid with access to radio, television, or the Internet, and increasingly also in Alduria at large.<br />
<br />
==Demographics==<br />
Between increasing access to health care and immigration of Çerid from other parts of Eura, the population of the ÇAS has more than quadrupled in the nearly fifty years since its founding.<br />
<br />
The overwhelming majority of the population are indeed members of the Çer species. That said, although - as part of its autonomous status as a Çer state - the ÇAS has a wide degree of latitude in restricting residency, non-Çerid are not disallowed nor even particularly discouraged. Though there are certain difficulties for humans living in a built environment intended primarily for another species, there are several hundred permanent human residents, mostly educators, technical experts, and consultants.<br />
<br />
===Military participation===<br />
Due to the low population of the ÇAS and the psychological difficulties experienced by Çerid in hierarchical chains of command, most inhabitants participating in the [[Federal Forces of Nouvelle Alexandrie|Federal Forces]] are members of the [[Federal_Forces_of_Nouvelle_Alexandrie#Reserve_Forces|Reserve Forces]]. Of the hundred or so ÇAS Çerid in other Forces, the overwhelming majority are in the [[Federal_Forces_of_Nouvelle_Alexandrie#Federal_Guards_Service|Federal Guards Service]], mostly in the local regiment of the Border Guards and the 2nd MEU of the Federal Support Corps.<br />
<br />
A very small number of individuals are known to be serving with the 45th RRU of the [[Federal_Forces_of_Nouvelle_Alexandrie#513th_Army_(Alduria)|513th Army]]. The first member of this group, Kolan ra Isti, achieved a certain amount of local fame while serving in a minor role in the [[Natopian-New_Alexandrian_invasion_of_Oportia|invasion of Oportia]] during the [[Chastisement_of_the_Inharmonious|Fourth Euran War]]; this appears to have attracted the subsequent recruits.<br />
<br />
==Economy==<br />
''Needs rewriting''<br />
<br />
The economy of the Çerid Autonomous State, a fairly new entity in political terms, is still very much in development. Although the Çerid who moved to the CAS are no strangers to the entrepreneurial spirit and many economic ideas such as private property, contracts, employment, and rent, they have no experience with the outside monitoring of economic data. Much of the local economic movement remains small-scale and [[wikipedia:Informal_economy|informal]], neither being tracked nor taxed. The official budget of the CAS currently derives from higher government funding.<br />
<br />
Most Çerid come from a background where the largest enterprises are essentially cottage industries, a fact which is only now beginning to change; formal employment is relatively rare. Since there is little physical infrastructure and, indeed, a fairly rudimentary built environment of any kind, construction remains a particularly busy sphere of activity, and such money as government and ''takileshid'' can provide is often prioritized toward it.<br />
<br />
==Education==<br />
The idea of formal education has been slow in coming to the Çerid, who previously had no such concept except for adults entering particular vocations. Nonetheless, in modern times each ''kashangul'' maintains at least a part-time teacher for primary education, though it is becoming more common for there to be an established school combined with daycare. The secondary schooling system is more established; not all settlements have secondary school buildings, but there will usually be at least one in the general area. In these, subject matter becomes more specialized. Although the teachers in these schools include increasing numbers of Çerid, many of them are human due to lack of Çer teachers with the required subject matter knowledge. It is expected to be a number of years yet before the ÇAS reaches the same level of development in [[Education_in_Nouvelle_Alexandrie#K-12_education|K-12 education]] as the rest of the country.<br />
<br />
While debate continues on establishing a university in or around [[Aladurkidal]], either as a separate institution or (more likely) as a satellite campus of one of the [[List_of_universities_in_Nouvelle_Alexandrie|existing universities]], or possibly petitioning for the founding of a Grand Institute, at the moment post-secondary education in the ÇAS consists entirely of a very small number of vocational schools.<br />
<br />
==Infrastructure==<br />
The ÇAS has benefited greatly from the same infrastructural investments as were extended to the rest of the territories added to eastern Alduria in the wake of [[Operation Paramount]], but development has proceeded with a meticulous care and organization otherwise quite unusual in official planning in the region. This has much to do with the traditional Çer belief in ''[[Taghlishen#Zerenid|zerenid]]'', spirits of the land, who are acutely sensitive to changes in and around their domains; pleasing the spirits involves respecting and enhancing the aesthetics of place, an attitude which has only been strengthened by an increasing understanding of modern concepts of ecology. Improvements that are necessary but unsightly are minimized in visual impact as much as is feasible, while those that impact wildlife are built in such a way as to minimize disruption.<br />
<br />
Major highways connect Aladurkidal to Wahda and Villalba to the north within Alduria itself, as well as Nouradin City (to the south) and Al-Mahabid (to the east) in neighboring Constancia. There is also an increasingly extensive network of paved local roads, though expansion is held back by Çer insistence on property rights and hostility toward eminent domain. In recent years the ÇAS government has tried to arrange a sort of standardized template deal between ''kashangulid'' and landowners, allowing the former access rights for construction, maintenance, and public transit in exchange for the latter receiving a proportionate measure of transportation funds as a perpetual rent. <br />
<br />
Aladurkidal is also now something of a rail hub, being [[Rail_transport_in_Nouvelle_Alexandrie#Alduria_2|well-connected]] to [[Nouvelle Alexandrie Railways]] as a terminus of the East Coast Line, the Eastern Relief Line, and the Southern Relief Line.<br />
<br />
The power grid has been relatively slow to expand, since the ÇAS insists on burying transmission lines underground, and indeed there is not so much one grid as there are many small ones, centered on settlements and slowly creeping outward toward each other. The ÇAS has been investing heavily in solar power and battery storage for power generation, since sunshine is clean and locally plentiful, though it remains to be seen whether this will continue to be a viable strategy for future energy needs.<br />
<br />
In terms of communications infrastructure, the adoption of cellular phone and data networks has been far faster - even explosively so - than their landline equivalents. Partly this is due to the high mobility of large segments of the Çer population, partly to the cost of laying the lines, and also in large part due to disputes with [[NAXConnect]] over the latter's pricing strategies and attempts to obtain guarantees from the ÇAS of ownership of any fiber it lays. What are seen as attempts by NAXConnect to interfere with attempts to build locally-controlled fiber networks have resulted in litigation.<br />
<br />
==Culture==<br />
=== Religion ===<br />
At the founding of the ÇAS, [[Taghlishen]] was virtually the only religion practiced among its inhabitants, and it remains the majority faith by an overwhelming margin; while hard figures are difficult to come by, given Çer laxity in responding to census forms and other surveys tending to be confounded by nebulous religious boundaries, a relatively pure strain of Taghlishen is thought to be followed by at least 95% of the population. Almost all of these are Çerid, though there are thought to be some human converts in the single digits.<br />
<br />
==== Çer Nazarenism ====<br />
The [[Autocephalous Nazarene Church of Alexandria|Alexandrian Nazarene Church]] has a number of adherents among the human population of the ÇAS and maintains a small church in [[Aladurkidal]] for their use, but its hopes to attract converts from the Çerid have not borne fruit in the fashion that it might have preferred. Although aspects of the [[Nazarene]] faith are as appealing to Çerid as to humans, the Church has many points of theology and governance that present as alien to Çer culture, psychology, or even biology, and so the form of Nazarenism that has begun to take shape among interested Çerid is so heavily influenced by Taghlishen as to be considered syncretic rather than Nazarenism per se.<br />
<br />
Generally, Çer Nazarenism merges the figures of Miryam and God, elevating the former to the position and powers of the latter - effectively God the Mother (rather than the Father). Her son Yeshua, begotten only of Herself, was sent into the world to spread the message of Her motherly love for all beings and Her advice to them for living a good and righteous life. There remains some concept of the Trinity, with light and warmth, particularly those of the heavens (collectively the "Holy Light"), taking the role of the Holy Ghost, but it is generally supposed that Miryam is the "primary" form of God, of which the other two are emanations.<br />
<br />
Counterparts of Heaven and Hell are thought to exist, but somewhat in keeping with traditional Çer concepts of paradise and damnation, the Fields of Plenty - the heavenly equivalent - are visualized as an endless, warm, fertile savanna populated by the souls of the virtuous, while its opposite is the Abyss - a realm of terrible pressure, cold, dark, and wet - where corrupted souls are chased down and eaten by the Devourer. This latter figure is the closest equivalent to the Devil or Satan, though it acts almost entirely as a tormentor rather than a tempter.<br />
<br />
This, perhaps, ties in well with the faith's emphasis on free will and personal responsibility. Just as no other being can be blamed for one's own misdeeds or indiscretions, Miryam did not issue commandments to the world to be blindly obeyed. She is responsible for the definitions of right and wrong and, through Yeshua, gave advice for how to do the former and avoid the latter, but the advice is a "safe" path, not a prescriptive one; entrance into the Fields of Plenty is determined by finding ''a'' way to do right, not by following ''a particular'' way of doing so.<br />
<br />
Çer Nazarene congregations are each guided by a pastor. While pastors keep in touch with each other and coordinate their activities and doctrine to some degree, congregations are each fully autonomous.<br />
<br />
==== Baptist Taghlishen ====<br />
The teachings of the [[Church of Caputia|Melusinian Faith]] present an exercise in contrasts to the Çer mind, and their adoption - or lack thereof - has resulted in a more drastic transformation than Nazarene beliefs have undergone, to the point that the result is in many ways closer to mainstream Taghlishen than to Melusinianism.<br />
<br />
Melusine is held, in this belief system, to be an originally-mortal aspect or incarnation of Taghli, linking the light of the heavens to the waters of the earth. The Çerid having spent many portions of their history as a desert-dwelling people, the idea of water being an object of importance and reverence was easily understood, and the association of bodies of water with ''[[Taghlishen#Kathid|kathid]]'' lent itself to the acceptance of water as an agent of change. There is some ambiguity regarding appreciation of seawater; Çer nervousness about the ocean and its depths leads them to avoid using it for immersion or other rituals, and there is an emerging feeling that it should be considered "reserved" for Melusine's use.<br />
<br />
The [[Bovinism|Bovic]] associations of the original faith have been almost entirely removed. Although their time on Micras, and their adoption of goatherding, have accustomed the Çerid to the idea of lactation, they do not produce milk themselves and no species on their original homeworld did so, at least not in the fashion of Micrasian mammals. Most Çerid find handling milk to be, at best, an unpleasant reality of agriculture in much the same way that animal dung is, and the idea of consuming it - or products made from it - to be rather disgusting. As a result, Bovinism proper - and its obsession with butter and milk - tends to have an unsavory reputation. Tahgli/Melusine therefore stands alone in the divinity of the faith, and there is no mention of Bous. Likewise, the transformation of Melusine into a sea-dweliing form is held to have been occasioned by having holy water, rather than butter, poured over her.<br />
<br />
[[Category: Çeridgul]]</div>Shyriathhttps://micras.org/wiki/index.php?title=%C3%87erid_Autonomous_State&diff=407239Çerid Autonomous State2026-06-24T17:03:32Z<p>Shyriath: /* Çer Nazarenism */</p>
<hr />
<div>{{Alduria Article}}<br />
{{Nouvelle Alexandrie Article}}<br />
{{WIP}}<br />
{{State of Alduria<br />
|name = Çerid Autonomous State<br />
|name1 = Donetaghçeridkashan<br />
|flag = <br />
|coa = <br />
|image = NAF Alduria CAS 1704AN.png<br />
|motto = ''Donetagh Kinramin''<br><small>("We Stand Unrestrained")</small><br />
|anthem = <br />
|subdivision = Autonomous region<br />
|capital = [[Aladurkidal]]<br />
|largecity = Aladurkidal<br />
|area = <br />
|arearank = <br />
|pop = 9,462 <small>({{AN|1752}})</small><br />
|poprank =<br />
|governor = Firuzeh Neveaux<br />
|headofgovt = ''Kalashegtin''<br><small>(Great Speaker)</small><br />
|gov = Sidli par Kadurim<br />
|legislature = ''Takileshidgul''<br><small>(Assembly of Representatives)</small><br />
|est = {{AN|1699}}<br />
|lang = [[Çervelik]], [[Alexandrian language|Alexandrian]], [[wikipedia:Greek language|Constancian]], [[Babkhi language|Babkhi]]<br />
|religion = Predominantly [[Taghlishen]], some syncretism with [[Church of Caputia|Melusinianism]], [[Autocephalous Nazarene Church of Alexandria|Alexandrian Nazarene]]<br />
|abv = ÇAS<br />
|timezone = [[Coordinated Micras Time|CMT+4]]<br />
}}<br />
<br />
==Name==<br />
Despite the terminology of the name, the Çerid Autonomous State is legally an [[Administrative divisions of Alduria|autonomous ''region'']] of [[Alduria]]. Its designation as "Çerid" is, simply enough, for the [[Çerid|species]] inhabiting it. Its [[Çervelik]] name, ''Donetaghçeridkashan'', is merely an approximate translation of the Micrasian name, though its literal meaning is more accurately rendered as the ''Unrestrained Çerid Household''.<br />
<br />
==History==<br />
Throughout the 1600s AN, scattered Çerid populations had diffused from their [[Çeridgul|homelands]] in and around the Gulf of Aqabâ into the surrounding deserts of western [[Eura]], at the time lying withing [[The Green]]. Most of these populations were found to the west and north of the Gulf, in the Razamin Desert. The emergence of the human nation of [[Antakia]] north of the Gulf in {{AN|1674}} marked the beginning of a severe change in the fortunes of these Çerid, many of whom were displaced. Their contacts with their homeland were then largely cut off several years later when Antakia subjected Çeridgul to annexation, albeit as an autonomous state.<br />
<br />
The nomadic Çerid subsisted mostly on herding, cross-desert trade, gathering and dealing in scrap, and low-level raiding, the latter particularly of the Antakians, against whom they now held a significant grudge. This may have contributed to the decision of the [[Thraci Confederation]], of which Antakia was by then a member, to claim and seize the entirety of the Razamin Desert between {{AN|1692}} and {{AN|1693}}.<br />
<br />
Fleeing the vengeful Antakians, the Çerid poured westward into [[Nouvelle Alexandrie]], overwhelming border stations in the [[Alduria]]n states of Napoléon and (to a lesser extent) Biscarosse, where a few of their kindred had already been living quietly in rural outposts. The Nouvelle Alexandrians - at least partly out of humanitarian concerns, though geopolitical resentment of Antakia's expansionism may have contributed as well - accepted these strange beings into their country, but it quickly became clear that integrating a society that was still largely neolithic, not to mention nonhuman, presented a number of difficulties. It was decided that they required their own territory to inhabit, and - fortunately for the Alexandrian government and the Çerid both - the conclusion of [[Operation Paramount]] provided a wealth of land whose occupation and recivilization was considered a national security interest. Therefore it was in {{AN|1699}} that a now mostly-uninhabited valley was carved out from lands previously assigned to the Aldurian state of Villalba south of Wahda, to become the Çerid Autonomous State.<br />
<br />
In {{AN|1706}}, Antakia collapsed when the Thraci Confederation, deciding to consolidate its position in [[Corum]], withdrew its support. Nouvelle Alexandrie and [[Constancia]] moved in quickly to occupy the lawless territory, with the former gaining control not only of the majority of the previously Çer-inhabited wastes, but also Çeridgul itself. Many members of those few Çer communities remaining in the newly-occupied lands chose to use the opportunity to remove either to Çeridgul or to the ÇAS.<br />
<br />
==Geography==<br />
The territory of the CAS lies to the east of, and borders on, [[Lake Nerub]] in north-central [[Eura]]. It lies between the Aldurian state of [[Villalba]] to the north, and the [[Constancia]]n territories of [[Molivadia]] to the east and [[Nouradin City]] to the south.<br />
<br />
The CAS occupies a wide, shallow valley that it shares with the neighboring surrounds of Wahda in Villalba. The northeastern end of the CAS extends into shallow hills from which most of Lake Nerub's eastern tributaries flow through the valley, forming draws and gullies in a largely rolling landscape. The terrain becomes flatter and lower toward the south and particularly the west, adjoining the lake.<br />
<br />
==Climate==<br />
Though south of the rainforests of far northern Eura and rather drier, the CAS does not extend into the desert zones of central Eura; it consists mostly of [[wikipedia:Tropical and subtropical grasslands, savannas, and shrublands|tropical]] [[wikipedia:savanna|savanna]] in the west and [[wikipedia:Tropical and subtropical dry broadleaf forests|tropical dry forests]] in the east.<br />
<br />
==Politics==<br />
===Levels of government===<br />
In [[Çeridgul]] and other Çer-inhabited lands, government had traditionally been heavily decentralized to nonexistent. As part of the consultation process involved in planning the formation of the CAS, it was quietly made clear to the Çerid that ''some'' form of government empowered to create and enforce law and maintain order, encoded in the Statute of Autonomy, was going to have to be created - ''and'' acknowledged by those living in the territory. The result, while not as absent of centralized authority as previous structures, is an attempt to achieve what the Çerid consider a viable balance between a central and local authority.<br />
<br />
===Kashangulid===<br />
The populated parts of the CAS are divided into ''kashangulid'' (sing. ''kashangul''), sometimes referred to by humans as ''[[wikipedia:Hundred (county division)|hundreds]]'', ''[[wikipedia:Civil parish|parishes]]'' or ''[[wikipedia:Communes of France|communes]]''. ''Kashangulid'' are local administrations responsible for maintaining infrastructure and local cleanliness, and also serve as legislative constituencies. Each ''kashangul'' is administered by a small, usually three-person, steering committee whose members are chosen by direct election every year. This committee is responsible for receiving, managing, and responsibly spending funds allocated by the state government, particularly in using it to hire workers or companies to perform maintenance work.<br />
<br />
''Kashangulid'' almost never having more than 200 Çerid living within their bounds, only some of whom are qualified to vote, the committees are not merely responsible to, but very intimately affected by, public opinion. "Town hall" meetings and informal referenda both guide and hinder a committee's work on a frequent basis.<br />
<br />
There are three special ''kashangulid'', each devoted to migratory males within a given region. While they are managed in much the same way as any other ''kashangul'', their responsibilities are different; rather than maintaining infrastructure, they instead pay the upkeep for various hostels, [[wikipedia:Wilderness_hut|wilderness huts]], and campsites scattered around their respective regions for the use of Çer menfolk on the move, and serves also as a kind of park ranger service to monitor the use of wilderness areas and prevent their overexploitation.<br />
<br />
===Central bodies===<br />
The state legislature, the ''Takileshidgul'' (usually translated "Assembly of Representatives") consists of 53 seats. The seats are allocated to ''kashangulid'' on the basis of population; each ''kashangul'' is a [[wikipedia:Single_non-transferable_vote|multi-member district]] with a number of seats roughly proportional to its population. Elections are held concurrently with regional and federal elections.<br />
<br />
The ''Takileshidgul'' is the sole legislative body of the ÇAS. The legislature's competence is subordinate to the regional and federal governments, but generally is not rigidly circumscribed provided that the state government remains democratic and transparently accountable - though laws can be, and often are, forced into reexamination by popular initiative.<br />
<br />
The ÇAS' head of government, the ''Kalashegtin'' ("Great Speaker"), is chosen by and from the ''takileshid'' holding the legislative seats. Since the founding of the state, there have been few political groupings in any organized sense, and factional activity in the ''Takileshidgul'' consists mainly of temporary alliances and cliques; therefore the ''Kalashegtin'' is generally expected to be an impartial and well-liked negotiator rather than strongly representing a particular area or faction. That said, even the best ''Kalashegtin'' is tested by the contentiousness of her colleagues; the famously physical altercations occasioned by legislative debates have become a valued form of entertainment for those Çerid with access to radio, television, or the Internet, and increasingly also in Alduria at large.<br />
<br />
==Demographics==<br />
Between increasing access to health care and immigration of Çerid from other parts of Eura, the population of the ÇAS has more than quadrupled in the nearly fifty years since its founding.<br />
<br />
The overwhelming majority of the population are indeed members of the Çer species. That said, although - as part of its autonomous status as a Çer state - the ÇAS has a wide degree of latitude in restricting residency, non-Çerid are not disallowed nor even particularly discouraged. Though there are certain difficulties for humans living in a built environment intended primarily for another species, there are several hundred permanent human residents, mostly educators, technical experts, and consultants.<br />
<br />
===Military participation===<br />
Due to the low population of the ÇAS and the psychological difficulties experienced by Çerid in hierarchical chains of command, most inhabitants participating in the [[Federal Forces of Nouvelle Alexandrie|Federal Forces]] are members of the [[Federal_Forces_of_Nouvelle_Alexandrie#Reserve_Forces|Reserve Forces]]. Of the hundred or so ÇAS Çerid in other Forces, the overwhelming majority are in the [[Federal_Forces_of_Nouvelle_Alexandrie#Federal_Guards_Service|Federal Guards Service]], mostly in the local regiment of the Border Guards and the 2nd MEU of the Federal Support Corps.<br />
<br />
A very small number of individuals are known to be serving with the 45th RRU of the [[Federal_Forces_of_Nouvelle_Alexandrie#513th_Army_(Alduria)|513th Army]]. The first member of this group, Kolan ra Isti, achieved a certain amount of local fame while serving in a minor role in the [[Natopian-New_Alexandrian_invasion_of_Oportia|invasion of Oportia]] during the [[Chastisement_of_the_Inharmonious|Fourth Euran War]]; this appears to have attracted the subsequent recruits.<br />
<br />
==Economy==<br />
''Needs rewriting''<br />
<br />
The economy of the Çerid Autonomous State, a fairly new entity in political terms, is still very much in development. Although the Çerid who moved to the CAS are no strangers to the entrepreneurial spirit and many economic ideas such as private property, contracts, employment, and rent, they have no experience with the outside monitoring of economic data. Much of the local economic movement remains small-scale and [[wikipedia:Informal_economy|informal]], neither being tracked nor taxed. The official budget of the CAS currently derives from higher government funding.<br />
<br />
Most Çerid come from a background where the largest enterprises are essentially cottage industries, a fact which is only now beginning to change; formal employment is relatively rare. Since there is little physical infrastructure and, indeed, a fairly rudimentary built environment of any kind, construction remains a particularly busy sphere of activity, and such money as government and ''takileshid'' can provide is often prioritized toward it.<br />
<br />
==Education==<br />
The idea of formal education has been slow in coming to the Çerid, who previously had no such concept except for adults entering particular vocations. Nonetheless, in modern times each ''kashangul'' maintains at least a part-time teacher for primary education, though it is becoming more common for there to be an established school combined with daycare. The secondary schooling system is more established; not all settlements have secondary school buildings, but there will usually be at least one in the general area. In these, subject matter becomes more specialized. Although the teachers in these schools include increasing numbers of Çerid, many of them are human due to lack of Çer teachers with the required subject matter knowledge. It is expected to be a number of years yet before the ÇAS reaches the same level of development in [[Education_in_Nouvelle_Alexandrie#K-12_education|K-12 education]] as the rest of the country.<br />
<br />
While debate continues on establishing a university in or around [[Aladurkidal]], either as a separate institution or (more likely) as a satellite campus of one of the [[List_of_universities_in_Nouvelle_Alexandrie|existing universities]], or possibly petitioning for the founding of a Grand Institute, at the moment post-secondary education in the ÇAS consists entirely of a very small number of vocational schools.<br />
<br />
==Infrastructure==<br />
The ÇAS has benefited greatly from the same infrastructural investments as were extended to the rest of the territories added to eastern Alduria in the wake of [[Operation Paramount]], but development has proceeded with a meticulous care and organization otherwise quite unusual in official planning in the region. This has much to do with the traditional Çer belief in ''[[Taghlishen#Zerenid|zerenid]]'', spirits of the land, who are acutely sensitive to changes in and around their domains; pleasing the spirits involves respecting and enhancing the aesthetics of place, an attitude which has only been strengthened by an increasing understanding of modern concepts of ecology. Improvements that are necessary but unsightly are minimized in visual impact as much as is feasible, while those that impact wildlife are built in such a way as to minimize disruption.<br />
<br />
Major highways connect Aladurkidal to Wahda and Villalba to the north within Alduria itself, as well as Nouradin City (to the south) and Al-Mahabid (to the east) in neighboring Constancia. There is also an increasingly extensive network of paved local roads, though expansion is held back by Çer insistence on property rights and hostility toward eminent domain. In recent years the ÇAS government has tried to arrange a sort of standardized template deal between ''kashangulid'' and landowners, allowing the former access rights for construction, maintenance, and public transit in exchange for the latter receiving a proportionate measure of transportation funds as a perpetual rent. <br />
<br />
Aladurkidal is also now something of a rail hub, being [[Rail_transport_in_Nouvelle_Alexandrie#Alduria_2|well-connected]] to [[Nouvelle Alexandrie Railways]] as a terminus of the East Coast Line, the Eastern Relief Line, and the Southern Relief Line.<br />
<br />
The power grid has been relatively slow to expand, since the ÇAS insists on burying transmission lines underground, and indeed there is not so much one grid as there are many small ones, centered on settlements and slowly creeping outward toward each other. The ÇAS has been investing heavily in solar power and battery storage for power generation, since sunshine is clean and locally plentiful, though it remains to be seen whether this will continue to be a viable strategy for future energy needs.<br />
<br />
In terms of communications infrastructure, the adoption of cellular phone and data networks has been far faster - even explosively so - than their landline equivalents. Partly this is due to the high mobility of large segments of the Çer population, partly to the cost of laying the lines, and also in large part due to disputes with [[NAXConnect]] over the latter's pricing strategies and attempts to obtain guarantees from the ÇAS of ownership of any fiber it lays. What are seen as attempts by NAXConnect to interfere with attempts to build locally-controlled fiber networks have resulted in litigation.<br />
<br />
==Culture==<br />
=== Religion ===<br />
At the founding of the ÇAS, [[Taghlishen]] was virtually the only religion practiced among its inhabitants, and it remains the majority faith by an overwhelming margin; while hard figures are difficult to come by, given Çer laxity in responding to census forms and other surveys tending to be confounded by nebulous religious boundaries, a relatively pure strain of Taghlishen is thought to be followed by at least 95% of the population. Almost all of these are Çerid, though there are thought to be some human converts in the single digits.<br />
<br />
==== Çer Nazarenism ====<br />
The [[Autocephalous Nazarene Church of Alexandria|Alexandrian Nazarene Church]] has a number of adherents among the human population of the ÇAS and maintains a small church in [[Aladurkidal]] for their use, but its hopes to attract converts from the Çerid have not borne fruit in the fashion that it might have preferred. Although aspects of the [[Nazarene]] faith are as appealing to Çerid as to humans, the Church has many points of theology and governance that present as alien to Çer culture, psychology, or even biology, and so the form of Nazarenism that has begun to take shape among interested Çerid is so heavily influenced by Taghlishen as to be considered syncretic rather than Nazarenism per se.<br />
<br />
Generally, Çer Nazarenism merges the figures of Miryam and God, elevating the former to the position and powers of the latter - effectively God the Mother (rather than the Father). Her son Yeshua, begotten only of Herself, was sent into the world to spread the message of Her motherly love for all beings and Her advice to them for living a good and righteous life. There remains some concept of the Trinity, with light and warmth, particularly those of the heavens (collectively the "Holy Light"), taking the role of the Holy Ghost, but it is generally supposed that Miryam is the "primary" form of God, of which the other two are emanations.<br />
<br />
Counterparts of Heaven and Hell are thought to exist, but somewhat in keeping with traditional Çer concepts of paradise and damnation, the Fields of Plenty - the heavenly equivalent - are visualized as an endless, warm, fertile savanna populated by the souls of the virtuous, while its opposite is the Abyss - a realm of terrible pressure, cold, dark, and wet - where corrupted souls are chased down and eaten by the Devourer. This latter figure is the closest equivalent to the Devil or Satan, though it acts almost entirely as a tormentor rather than a tempter.<br />
<br />
This, perhaps, ties in well with the faith's emphasis on free will and personal responsibility. Just as no other being can be blamed for one's own misdeeds or indiscretions, Miryam did not issue commandments to the world to be blindly obeyed. She is responsible for the definitions of right and wrong and, through Yeshua, gave advice for how to do the former and avoid the latter, but the advice is a "safe" path, not a prescriptive one; entrance into the Fields of Plenty is determined by finding ''a'' way to do right, not by following ''a particular'' way of doing so.<br />
<br />
Çer Nazarene congregations are each guided by a pastor. While pastors keep in touch with each other and coordinate their activities and doctrine to some degree, congregations are each fully autonomous.<br />
<br />
[[Category: Çeridgul]]</div>Shyriathhttps://micras.org/wiki/index.php?title=%C3%87erid_Autonomous_State&diff=407238Çerid Autonomous State2026-06-24T17:03:03Z<p>Shyriath: /* Culture */</p>
<hr />
<div>{{Alduria Article}}<br />
{{Nouvelle Alexandrie Article}}<br />
{{WIP}}<br />
{{State of Alduria<br />
|name = Çerid Autonomous State<br />
|name1 = Donetaghçeridkashan<br />
|flag = <br />
|coa = <br />
|image = NAF Alduria CAS 1704AN.png<br />
|motto = ''Donetagh Kinramin''<br><small>("We Stand Unrestrained")</small><br />
|anthem = <br />
|subdivision = Autonomous region<br />
|capital = [[Aladurkidal]]<br />
|largecity = Aladurkidal<br />
|area = <br />
|arearank = <br />
|pop = 9,462 <small>({{AN|1752}})</small><br />
|poprank =<br />
|governor = Firuzeh Neveaux<br />
|headofgovt = ''Kalashegtin''<br><small>(Great Speaker)</small><br />
|gov = Sidli par Kadurim<br />
|legislature = ''Takileshidgul''<br><small>(Assembly of Representatives)</small><br />
|est = {{AN|1699}}<br />
|lang = [[Çervelik]], [[Alexandrian language|Alexandrian]], [[wikipedia:Greek language|Constancian]], [[Babkhi language|Babkhi]]<br />
|religion = Predominantly [[Taghlishen]], some syncretism with [[Church of Caputia|Melusinianism]], [[Autocephalous Nazarene Church of Alexandria|Alexandrian Nazarene]]<br />
|abv = ÇAS<br />
|timezone = [[Coordinated Micras Time|CMT+4]]<br />
}}<br />
<br />
==Name==<br />
Despite the terminology of the name, the Çerid Autonomous State is legally an [[Administrative divisions of Alduria|autonomous ''region'']] of [[Alduria]]. Its designation as "Çerid" is, simply enough, for the [[Çerid|species]] inhabiting it. Its [[Çervelik]] name, ''Donetaghçeridkashan'', is merely an approximate translation of the Micrasian name, though its literal meaning is more accurately rendered as the ''Unrestrained Çerid Household''.<br />
<br />
==History==<br />
Throughout the 1600s AN, scattered Çerid populations had diffused from their [[Çeridgul|homelands]] in and around the Gulf of Aqabâ into the surrounding deserts of western [[Eura]], at the time lying withing [[The Green]]. Most of these populations were found to the west and north of the Gulf, in the Razamin Desert. The emergence of the human nation of [[Antakia]] north of the Gulf in {{AN|1674}} marked the beginning of a severe change in the fortunes of these Çerid, many of whom were displaced. Their contacts with their homeland were then largely cut off several years later when Antakia subjected Çeridgul to annexation, albeit as an autonomous state.<br />
<br />
The nomadic Çerid subsisted mostly on herding, cross-desert trade, gathering and dealing in scrap, and low-level raiding, the latter particularly of the Antakians, against whom they now held a significant grudge. This may have contributed to the decision of the [[Thraci Confederation]], of which Antakia was by then a member, to claim and seize the entirety of the Razamin Desert between {{AN|1692}} and {{AN|1693}}.<br />
<br />
Fleeing the vengeful Antakians, the Çerid poured westward into [[Nouvelle Alexandrie]], overwhelming border stations in the [[Alduria]]n states of Napoléon and (to a lesser extent) Biscarosse, where a few of their kindred had already been living quietly in rural outposts. The Nouvelle Alexandrians - at least partly out of humanitarian concerns, though geopolitical resentment of Antakia's expansionism may have contributed as well - accepted these strange beings into their country, but it quickly became clear that integrating a society that was still largely neolithic, not to mention nonhuman, presented a number of difficulties. It was decided that they required their own territory to inhabit, and - fortunately for the Alexandrian government and the Çerid both - the conclusion of [[Operation Paramount]] provided a wealth of land whose occupation and recivilization was considered a national security interest. Therefore it was in {{AN|1699}} that a now mostly-uninhabited valley was carved out from lands previously assigned to the Aldurian state of Villalba south of Wahda, to become the Çerid Autonomous State.<br />
<br />
In {{AN|1706}}, Antakia collapsed when the Thraci Confederation, deciding to consolidate its position in [[Corum]], withdrew its support. Nouvelle Alexandrie and [[Constancia]] moved in quickly to occupy the lawless territory, with the former gaining control not only of the majority of the previously Çer-inhabited wastes, but also Çeridgul itself. Many members of those few Çer communities remaining in the newly-occupied lands chose to use the opportunity to remove either to Çeridgul or to the ÇAS.<br />
<br />
==Geography==<br />
The territory of the CAS lies to the east of, and borders on, [[Lake Nerub]] in north-central [[Eura]]. It lies between the Aldurian state of [[Villalba]] to the north, and the [[Constancia]]n territories of [[Molivadia]] to the east and [[Nouradin City]] to the south.<br />
<br />
The CAS occupies a wide, shallow valley that it shares with the neighboring surrounds of Wahda in Villalba. The northeastern end of the CAS extends into shallow hills from which most of Lake Nerub's eastern tributaries flow through the valley, forming draws and gullies in a largely rolling landscape. The terrain becomes flatter and lower toward the south and particularly the west, adjoining the lake.<br />
<br />
==Climate==<br />
Though south of the rainforests of far northern Eura and rather drier, the CAS does not extend into the desert zones of central Eura; it consists mostly of [[wikipedia:Tropical and subtropical grasslands, savannas, and shrublands|tropical]] [[wikipedia:savanna|savanna]] in the west and [[wikipedia:Tropical and subtropical dry broadleaf forests|tropical dry forests]] in the east.<br />
<br />
==Politics==<br />
===Levels of government===<br />
In [[Çeridgul]] and other Çer-inhabited lands, government had traditionally been heavily decentralized to nonexistent. As part of the consultation process involved in planning the formation of the CAS, it was quietly made clear to the Çerid that ''some'' form of government empowered to create and enforce law and maintain order, encoded in the Statute of Autonomy, was going to have to be created - ''and'' acknowledged by those living in the territory. The result, while not as absent of centralized authority as previous structures, is an attempt to achieve what the Çerid consider a viable balance between a central and local authority.<br />
<br />
===Kashangulid===<br />
The populated parts of the CAS are divided into ''kashangulid'' (sing. ''kashangul''), sometimes referred to by humans as ''[[wikipedia:Hundred (county division)|hundreds]]'', ''[[wikipedia:Civil parish|parishes]]'' or ''[[wikipedia:Communes of France|communes]]''. ''Kashangulid'' are local administrations responsible for maintaining infrastructure and local cleanliness, and also serve as legislative constituencies. Each ''kashangul'' is administered by a small, usually three-person, steering committee whose members are chosen by direct election every year. This committee is responsible for receiving, managing, and responsibly spending funds allocated by the state government, particularly in using it to hire workers or companies to perform maintenance work.<br />
<br />
''Kashangulid'' almost never having more than 200 Çerid living within their bounds, only some of whom are qualified to vote, the committees are not merely responsible to, but very intimately affected by, public opinion. "Town hall" meetings and informal referenda both guide and hinder a committee's work on a frequent basis.<br />
<br />
There are three special ''kashangulid'', each devoted to migratory males within a given region. While they are managed in much the same way as any other ''kashangul'', their responsibilities are different; rather than maintaining infrastructure, they instead pay the upkeep for various hostels, [[wikipedia:Wilderness_hut|wilderness huts]], and campsites scattered around their respective regions for the use of Çer menfolk on the move, and serves also as a kind of park ranger service to monitor the use of wilderness areas and prevent their overexploitation.<br />
<br />
===Central bodies===<br />
The state legislature, the ''Takileshidgul'' (usually translated "Assembly of Representatives") consists of 53 seats. The seats are allocated to ''kashangulid'' on the basis of population; each ''kashangul'' is a [[wikipedia:Single_non-transferable_vote|multi-member district]] with a number of seats roughly proportional to its population. Elections are held concurrently with regional and federal elections.<br />
<br />
The ''Takileshidgul'' is the sole legislative body of the ÇAS. The legislature's competence is subordinate to the regional and federal governments, but generally is not rigidly circumscribed provided that the state government remains democratic and transparently accountable - though laws can be, and often are, forced into reexamination by popular initiative.<br />
<br />
The ÇAS' head of government, the ''Kalashegtin'' ("Great Speaker"), is chosen by and from the ''takileshid'' holding the legislative seats. Since the founding of the state, there have been few political groupings in any organized sense, and factional activity in the ''Takileshidgul'' consists mainly of temporary alliances and cliques; therefore the ''Kalashegtin'' is generally expected to be an impartial and well-liked negotiator rather than strongly representing a particular area or faction. That said, even the best ''Kalashegtin'' is tested by the contentiousness of her colleagues; the famously physical altercations occasioned by legislative debates have become a valued form of entertainment for those Çerid with access to radio, television, or the Internet, and increasingly also in Alduria at large.<br />
<br />
==Demographics==<br />
Between increasing access to health care and immigration of Çerid from other parts of Eura, the population of the ÇAS has more than quadrupled in the nearly fifty years since its founding.<br />
<br />
The overwhelming majority of the population are indeed members of the Çer species. That said, although - as part of its autonomous status as a Çer state - the ÇAS has a wide degree of latitude in restricting residency, non-Çerid are not disallowed nor even particularly discouraged. Though there are certain difficulties for humans living in a built environment intended primarily for another species, there are several hundred permanent human residents, mostly educators, technical experts, and consultants.<br />
<br />
===Military participation===<br />
Due to the low population of the ÇAS and the psychological difficulties experienced by Çerid in hierarchical chains of command, most inhabitants participating in the [[Federal Forces of Nouvelle Alexandrie|Federal Forces]] are members of the [[Federal_Forces_of_Nouvelle_Alexandrie#Reserve_Forces|Reserve Forces]]. Of the hundred or so ÇAS Çerid in other Forces, the overwhelming majority are in the [[Federal_Forces_of_Nouvelle_Alexandrie#Federal_Guards_Service|Federal Guards Service]], mostly in the local regiment of the Border Guards and the 2nd MEU of the Federal Support Corps.<br />
<br />
A very small number of individuals are known to be serving with the 45th RRU of the [[Federal_Forces_of_Nouvelle_Alexandrie#513th_Army_(Alduria)|513th Army]]. The first member of this group, Kolan ra Isti, achieved a certain amount of local fame while serving in a minor role in the [[Natopian-New_Alexandrian_invasion_of_Oportia|invasion of Oportia]] during the [[Chastisement_of_the_Inharmonious|Fourth Euran War]]; this appears to have attracted the subsequent recruits.<br />
<br />
==Economy==<br />
''Needs rewriting''<br />
<br />
The economy of the Çerid Autonomous State, a fairly new entity in political terms, is still very much in development. Although the Çerid who moved to the CAS are no strangers to the entrepreneurial spirit and many economic ideas such as private property, contracts, employment, and rent, they have no experience with the outside monitoring of economic data. Much of the local economic movement remains small-scale and [[wikipedia:Informal_economy|informal]], neither being tracked nor taxed. The official budget of the CAS currently derives from higher government funding.<br />
<br />
Most Çerid come from a background where the largest enterprises are essentially cottage industries, a fact which is only now beginning to change; formal employment is relatively rare. Since there is little physical infrastructure and, indeed, a fairly rudimentary built environment of any kind, construction remains a particularly busy sphere of activity, and such money as government and ''takileshid'' can provide is often prioritized toward it.<br />
<br />
==Education==<br />
The idea of formal education has been slow in coming to the Çerid, who previously had no such concept except for adults entering particular vocations. Nonetheless, in modern times each ''kashangul'' maintains at least a part-time teacher for primary education, though it is becoming more common for there to be an established school combined with daycare. The secondary schooling system is more established; not all settlements have secondary school buildings, but there will usually be at least one in the general area. In these, subject matter becomes more specialized. Although the teachers in these schools include increasing numbers of Çerid, many of them are human due to lack of Çer teachers with the required subject matter knowledge. It is expected to be a number of years yet before the ÇAS reaches the same level of development in [[Education_in_Nouvelle_Alexandrie#K-12_education|K-12 education]] as the rest of the country.<br />
<br />
While debate continues on establishing a university in or around [[Aladurkidal]], either as a separate institution or (more likely) as a satellite campus of one of the [[List_of_universities_in_Nouvelle_Alexandrie|existing universities]], or possibly petitioning for the founding of a Grand Institute, at the moment post-secondary education in the ÇAS consists entirely of a very small number of vocational schools.<br />
<br />
==Infrastructure==<br />
The ÇAS has benefited greatly from the same infrastructural investments as were extended to the rest of the territories added to eastern Alduria in the wake of [[Operation Paramount]], but development has proceeded with a meticulous care and organization otherwise quite unusual in official planning in the region. This has much to do with the traditional Çer belief in ''[[Taghlishen#Zerenid|zerenid]]'', spirits of the land, who are acutely sensitive to changes in and around their domains; pleasing the spirits involves respecting and enhancing the aesthetics of place, an attitude which has only been strengthened by an increasing understanding of modern concepts of ecology. Improvements that are necessary but unsightly are minimized in visual impact as much as is feasible, while those that impact wildlife are built in such a way as to minimize disruption.<br />
<br />
Major highways connect Aladurkidal to Wahda and Villalba to the north within Alduria itself, as well as Nouradin City (to the south) and Al-Mahabid (to the east) in neighboring Constancia. There is also an increasingly extensive network of paved local roads, though expansion is held back by Çer insistence on property rights and hostility toward eminent domain. In recent years the ÇAS government has tried to arrange a sort of standardized template deal between ''kashangulid'' and landowners, allowing the former access rights for construction, maintenance, and public transit in exchange for the latter receiving a proportionate measure of transportation funds as a perpetual rent. <br />
<br />
Aladurkidal is also now something of a rail hub, being [[Rail_transport_in_Nouvelle_Alexandrie#Alduria_2|well-connected]] to [[Nouvelle Alexandrie Railways]] as a terminus of the East Coast Line, the Eastern Relief Line, and the Southern Relief Line.<br />
<br />
The power grid has been relatively slow to expand, since the ÇAS insists on burying transmission lines underground, and indeed there is not so much one grid as there are many small ones, centered on settlements and slowly creeping outward toward each other. The ÇAS has been investing heavily in solar power and battery storage for power generation, since sunshine is clean and locally plentiful, though it remains to be seen whether this will continue to be a viable strategy for future energy needs.<br />
<br />
In terms of communications infrastructure, the adoption of cellular phone and data networks has been far faster - even explosively so - than their landline equivalents. Partly this is due to the high mobility of large segments of the Çer population, partly to the cost of laying the lines, and also in large part due to disputes with [[NAXConnect]] over the latter's pricing strategies and attempts to obtain guarantees from the ÇAS of ownership of any fiber it lays. What are seen as attempts by NAXConnect to interfere with attempts to build locally-controlled fiber networks have resulted in litigation.<br />
<br />
==Culture==<br />
=== Religion ===<br />
At the founding of the ÇAS, [[Taghlishen]] was virtually the only religion practiced among its inhabitants, and it remains the majority faith by an overwhelming margin; while hard figures are difficult to come by, given Çer laxity in responding to census forms and other surveys tending to be confounded by nebulous religious boundaries, a relatively pure strain of Taghlishen is thought to be followed by at least 95% of the population. Almost all of these are Çerid, though there are thought to be some human converts in the single digits.<br />
<br />
==== Çer Nazarenism ====<br />
The [[Autocephalous Nazarene Church of Alexandria|Alexandrian Nazarene Church]] has a number of adherents among the human population of the ÇAS and maintains a small church in [[Aladurkidal]] for their use, but its hopes to attract converts from the Çerid has not borne fruit in the fashion that it might have preferred. Although aspects of the [[Nazarene]] faith are as appealing to Çerid as to humans, the Church has many points of theology and governance that present as alien to Çer culture, psychology, or even biology, and so the form of Nazarenism that has begun to take shape among interested Çerid is so heavily influenced by Taghlishen as to be considered syncretic rather than Nazarenism per se.<br />
<br />
Generally, Çer Nazarenism merges the figures of Miryam and God, elevating the former to the position and powers of the latter - effectively God the Mother (rather than the Father). Her son Yeshua, begotten only of Herself, was sent into the world to spread the message of Her motherly love for all beings and Her advice to them for living a good and righteous life. There remains some concept of the Trinity, with light and warmth, particularly those of the heavens (collectively the "Holy Light"), taking the role of the Holy Ghost, but it is generally supposed that Miryam is the "primary" form of God, of which the other two are emanations.<br />
<br />
Counterparts of Heaven and Hell are thought to exist, but somewhat in keeping with traditional Çer concepts of paradise and damnation, the Fields of Plenty - the heavenly equivalent - are visualized as an endless, warm, fertile savanna populated by the souls of the virtuous, while its opposite is the Abyss - a realm of terrible pressure, cold, dark, and wet - where corrupted souls are chased down and eaten by the Devourer. This latter figure is the closest equivalent to the Devil or Satan, though it acts almost entirely as a tormentor rather than a tempter.<br />
<br />
This, perhaps, ties in well with the faith's emphasis on free will and personal responsibility. Just as no other being can be blamed for one's own misdeeds or indiscretions, Miryam did not issue commandments to the world to be blindly obeyed. She is responsible for the definitions of right and wrong and, through Yeshua, gave advice for how to do the former and avoid the latter, but the advice is a "safe" path, not a prescriptive one; entrance into the Fields of Plenty is determined by finding ''a'' way to do right, not by following ''a particular'' way of doing so.<br />
<br />
Çer Nazarene congregations are each guided by a pastor. While pastors keep in touch with each other and coordinate their activities and doctrine to some degree, congregations are each fully autonomous.<br />
<br />
[[Category: Çeridgul]]</div>Shyriathhttps://micras.org/wiki/index.php?title=%C3%87erid_Autonomous_State&diff=407233Çerid Autonomous State2026-06-24T15:50:32Z<p>Shyriath: /* Geography */</p>
<hr />
<div>{{Alduria Article}}<br />
{{Nouvelle Alexandrie Article}}<br />
{{WIP}}<br />
{{State of Alduria<br />
|name = Çerid Autonomous State<br />
|name1 = Donetaghçeridkashan<br />
|flag = <br />
|coa = <br />
|image = NAF Alduria CAS 1704AN.png<br />
|motto = ''Donetagh Kinramin''<br><small>("We Stand Unrestrained")</small><br />
|anthem = <br />
|subdivision = Autonomous region<br />
|capital = [[Aladurkidal]]<br />
|largecity = Aladurkidal<br />
|area = <br />
|arearank = <br />
|pop = 9,462 <small>({{AN|1752}})</small><br />
|poprank =<br />
|governor = Firuzeh Neveaux<br />
|headofgovt = ''Kalashegtin''<br><small>(Great Speaker)</small><br />
|gov = Sidli par Kadurim<br />
|legislature = ''Takileshidgul''<br><small>(Assembly of Representatives)</small><br />
|est = {{AN|1699}}<br />
|lang = [[Çervelik]], [[Alexandrian language|Alexandrian]], [[wikipedia:Greek language|Constancian]], [[Babkhi language|Babkhi]]<br />
|religion = Predominantly [[Taghlishen]], some syncretism with [[Church of Caputia|Melusinianism]], [[Autocephalous Nazarene Church of Alexandria|Alexandrian Nazarene]]<br />
|abv = ÇAS<br />
|timezone = [[Coordinated Micras Time|CMT+4]]<br />
}}<br />
<br />
==Name==<br />
Despite the terminology of the name, the Çerid Autonomous State is legally an [[Administrative divisions of Alduria|autonomous ''region'']] of [[Alduria]]. Its designation as "Çerid" is, simply enough, for the [[Çerid|species]] inhabiting it. Its [[Çervelik]] name, ''Donetaghçeridkashan'', is merely an approximate translation of the Micrasian name, though its literal meaning is more accurately rendered as the ''Unrestrained Çerid Household''.<br />
<br />
==History==<br />
Throughout the 1600s AN, scattered Çerid populations had diffused from their [[Çeridgul|homelands]] in and around the Gulf of Aqabâ into the surrounding deserts of western [[Eura]], at the time lying withing [[The Green]]. Most of these populations were found to the west and north of the Gulf, in the Razamin Desert. The emergence of the human nation of [[Antakia]] north of the Gulf in {{AN|1674}} marked the beginning of a severe change in the fortunes of these Çerid, many of whom were displaced. Their contacts with their homeland were then largely cut off several years later when Antakia subjected Çeridgul to annexation, albeit as an autonomous state.<br />
<br />
The nomadic Çerid subsisted mostly on herding, cross-desert trade, gathering and dealing in scrap, and low-level raiding, the latter particularly of the Antakians, against whom they now held a significant grudge. This may have contributed to the decision of the [[Thraci Confederation]], of which Antakia was by then a member, to claim and seize the entirety of the Razamin Desert between {{AN|1692}} and {{AN|1693}}.<br />
<br />
Fleeing the vengeful Antakians, the Çerid poured westward into [[Nouvelle Alexandrie]], overwhelming border stations in the [[Alduria]]n states of Napoléon and (to a lesser extent) Biscarosse, where a few of their kindred had already been living quietly in rural outposts. The Nouvelle Alexandrians - at least partly out of humanitarian concerns, though geopolitical resentment of Antakia's expansionism may have contributed as well - accepted these strange beings into their country, but it quickly became clear that integrating a society that was still largely neolithic, not to mention nonhuman, presented a number of difficulties. It was decided that they required their own territory to inhabit, and - fortunately for the Alexandrian government and the Çerid both - the conclusion of [[Operation Paramount]] provided a wealth of land whose occupation and recivilization was considered a national security interest. Therefore it was in {{AN|1699}} that a now mostly-uninhabited valley was carved out from lands previously assigned to the Aldurian state of Villalba south of Wahda, to become the Çerid Autonomous State.<br />
<br />
In {{AN|1706}}, Antakia collapsed when the Thraci Confederation, deciding to consolidate its position in [[Corum]], withdrew its support. Nouvelle Alexandrie and [[Constancia]] moved in quickly to occupy the lawless territory, with the former gaining control not only of the majority of the previously Çer-inhabited wastes, but also Çeridgul itself. Many members of those few Çer communities remaining in the newly-occupied lands chose to use the opportunity to remove either to Çeridgul or to the ÇAS.<br />
<br />
==Geography==<br />
The territory of the CAS lies to the east of, and borders on, [[Lake Nerub]] in north-central [[Eura]]. It lies between the Aldurian state of [[Villalba]] to the north, and the [[Constancia]]n territories of [[Molivadia]] to the east and [[Nouradin City]] to the south.<br />
<br />
The CAS occupies a wide, shallow valley that it shares with the neighboring surrounds of Wahda in Villalba. The northeastern end of the CAS extends into shallow hills from which most of Lake Nerub's eastern tributaries flow through the valley, forming draws and gullies in a largely rolling landscape. The terrain becomes flatter and lower toward the south and particularly the west, adjoining the lake.<br />
<br />
==Climate==<br />
Though south of the rainforests of far northern Eura and rather drier, the CAS does not extend into the desert zones of central Eura; it consists mostly of [[wikipedia:Tropical and subtropical grasslands, savannas, and shrublands|tropical]] [[wikipedia:savanna|savanna]] in the west and [[wikipedia:Tropical and subtropical dry broadleaf forests|tropical dry forests]] in the east.<br />
<br />
==Politics==<br />
===Levels of government===<br />
In [[Çeridgul]] and other Çer-inhabited lands, government had traditionally been heavily decentralized to nonexistent. As part of the consultation process involved in planning the formation of the CAS, it was quietly made clear to the Çerid that ''some'' form of government empowered to create and enforce law and maintain order, encoded in the Statute of Autonomy, was going to have to be created - ''and'' acknowledged by those living in the territory. The result, while not as absent of centralized authority as previous structures, is an attempt to achieve what the Çerid consider a viable balance between a central and local authority.<br />
<br />
===Kashangulid===<br />
The populated parts of the CAS are divided into ''kashangulid'' (sing. ''kashangul''), sometimes referred to by humans as ''[[wikipedia:Hundred (county division)|hundreds]]'', ''[[wikipedia:Civil parish|parishes]]'' or ''[[wikipedia:Communes of France|communes]]''. ''Kashangulid'' are local administrations responsible for maintaining infrastructure and local cleanliness, and also serve as legislative constituencies. Each ''kashangul'' is administered by a small, usually three-person, steering committee whose members are chosen by direct election every year. This committee is responsible for receiving, managing, and responsibly spending funds allocated by the state government, particularly in using it to hire workers or companies to perform maintenance work.<br />
<br />
''Kashangulid'' almost never having more than 200 Çerid living within their bounds, only some of whom are qualified to vote, the committees are not merely responsible to, but very intimately affected by, public opinion. "Town hall" meetings and informal referenda both guide and hinder a committee's work on a frequent basis.<br />
<br />
There are three special ''kashangulid'', each devoted to migratory males within a given region. While they are managed in much the same way as any other ''kashangul'', their responsibilities are different; rather than maintaining infrastructure, they instead pay the upkeep for various hostels, [[wikipedia:Wilderness_hut|wilderness huts]], and campsites scattered around their respective regions for the use of Çer menfolk on the move, and serves also as a kind of park ranger service to monitor the use of wilderness areas and prevent their overexploitation.<br />
<br />
===Central bodies===<br />
The state legislature, the ''Takileshidgul'' (usually translated "Assembly of Representatives") consists of 53 seats. The seats are allocated to ''kashangulid'' on the basis of population; each ''kashangul'' is a [[wikipedia:Single_non-transferable_vote|multi-member district]] with a number of seats roughly proportional to its population. Elections are held concurrently with regional and federal elections.<br />
<br />
The ''Takileshidgul'' is the sole legislative body of the ÇAS. The legislature's competence is subordinate to the regional and federal governments, but generally is not rigidly circumscribed provided that the state government remains democratic and transparently accountable - though laws can be, and often are, forced into reexamination by popular initiative.<br />
<br />
The ÇAS' head of government, the ''Kalashegtin'' ("Great Speaker"), is chosen by and from the ''takileshid'' holding the legislative seats. Since the founding of the state, there have been few political groupings in any organized sense, and factional activity in the ''Takileshidgul'' consists mainly of temporary alliances and cliques; therefore the ''Kalashegtin'' is generally expected to be an impartial and well-liked negotiator rather than strongly representing a particular area or faction. That said, even the best ''Kalashegtin'' is tested by the contentiousness of her colleagues; the famously physical altercations occasioned by legislative debates have become a valued form of entertainment for those Çerid with access to radio, television, or the Internet, and increasingly also in Alduria at large.<br />
<br />
==Demographics==<br />
Between increasing access to health care and immigration of Çerid from other parts of Eura, the population of the ÇAS has more than quadrupled in the nearly fifty years since its founding.<br />
<br />
The overwhelming majority of the population are indeed members of the Çer species. That said, although - as part of its autonomous status as a Çer state - the ÇAS has a wide degree of latitude in restricting residency, non-Çerid are not disallowed nor even particularly discouraged. Though there are certain difficulties for humans living in a built environment intended primarily for another species, there are several hundred permanent human residents, mostly educators, technical experts, and consultants.<br />
<br />
===Military participation===<br />
Due to the low population of the ÇAS and the psychological difficulties experienced by Çerid in hierarchical chains of command, most inhabitants participating in the [[Federal Forces of Nouvelle Alexandrie|Federal Forces]] are members of the [[Federal_Forces_of_Nouvelle_Alexandrie#Reserve_Forces|Reserve Forces]]. Of the hundred or so ÇAS Çerid in other Forces, the overwhelming majority are in the [[Federal_Forces_of_Nouvelle_Alexandrie#Federal_Guards_Service|Federal Guards Service]], mostly in the local regiment of the Border Guards and the 2nd MEU of the Federal Support Corps.<br />
<br />
A very small number of individuals are known to be serving with the 45th RRU of the [[Federal_Forces_of_Nouvelle_Alexandrie#513th_Army_(Alduria)|513th Army]]. The first member of this group, Kolan ra Isti, achieved a certain amount of local fame while serving in a minor role in the [[Natopian-New_Alexandrian_invasion_of_Oportia|invasion of Oportia]] during the [[Chastisement_of_the_Inharmonious|Fourth Euran War]]; this appears to have attracted the subsequent recruits.<br />
<br />
==Economy==<br />
''Needs rewriting''<br />
<br />
The economy of the Çerid Autonomous State, a fairly new entity in political terms, is still very much in development. Although the Çerid who moved to the CAS are no strangers to the entrepreneurial spirit and many economic ideas such as private property, contracts, employment, and rent, they have no experience with the outside monitoring of economic data. Much of the local economic movement remains small-scale and [[wikipedia:Informal_economy|informal]], neither being tracked nor taxed. The official budget of the CAS currently derives from higher government funding.<br />
<br />
Most Çerid come from a background where the largest enterprises are essentially cottage industries, a fact which is only now beginning to change; formal employment is relatively rare. Since there is little physical infrastructure and, indeed, a fairly rudimentary built environment of any kind, construction remains a particularly busy sphere of activity, and such money as government and ''takileshid'' can provide is often prioritized toward it.<br />
<br />
==Education==<br />
The idea of formal education has been slow in coming to the Çerid, who previously had no such concept except for adults entering particular vocations. Nonetheless, in modern times each ''kashangul'' maintains at least a part-time teacher for primary education, though it is becoming more common for there to be an established school combined with daycare. The secondary schooling system is more established; not all settlements have secondary school buildings, but there will usually be at least one in the general area. In these, subject matter becomes more specialized. Although the teachers in these schools include increasing numbers of Çerid, many of them are human due to lack of Çer teachers with the required subject matter knowledge. It is expected to be a number of years yet before the ÇAS reaches the same level of development in [[Education_in_Nouvelle_Alexandrie#K-12_education|K-12 education]] as the rest of the country.<br />
<br />
While debate continues on establishing a university in or around [[Aladurkidal]], either as a separate institution or (more likely) as a satellite campus of one of the [[List_of_universities_in_Nouvelle_Alexandrie|existing universities]], or possibly petitioning for the founding of a Grand Institute, at the moment post-secondary education in the ÇAS consists entirely of a very small number of vocational schools.<br />
<br />
==Infrastructure==<br />
The ÇAS has benefited greatly from the same infrastructural investments as were extended to the rest of the territories added to eastern Alduria in the wake of [[Operation Paramount]], but development has proceeded with a meticulous care and organization otherwise quite unusual in official planning in the region. This has much to do with the traditional Çer belief in ''[[Taghlishen#Zerenid|zerenid]]'', spirits of the land, who are acutely sensitive to changes in and around their domains; pleasing the spirits involves respecting and enhancing the aesthetics of place, an attitude which has only been strengthened by an increasing understanding of modern concepts of ecology. Improvements that are necessary but unsightly are minimized in visual impact as much as is feasible, while those that impact wildlife are built in such a way as to minimize disruption.<br />
<br />
Major highways connect Aladurkidal to Wahda and Villalba to the north within Alduria itself, as well as Nouradin City (to the south) and Al-Mahabid (to the east) in neighboring Constancia. There is also an increasingly extensive network of paved local roads, though expansion is held back by Çer insistence on property rights and hostility toward eminent domain. In recent years the ÇAS government has tried to arrange a sort of standardized template deal between ''kashangulid'' and landowners, allowing the former access rights for construction, maintenance, and public transit in exchange for the latter receiving a proportionate measure of transportation funds as a perpetual rent. <br />
<br />
Aladurkidal is also now something of a rail hub, being [[Rail_transport_in_Nouvelle_Alexandrie#Alduria_2|well-connected]] to [[Nouvelle Alexandrie Railways]] as a terminus of the East Coast Line, the Eastern Relief Line, and the Southern Relief Line.<br />
<br />
The power grid has been relatively slow to expand, since the ÇAS insists on burying transmission lines underground, and indeed there is not so much one grid as there are many small ones, centered on settlements and slowly creeping outward toward each other. The ÇAS has been investing heavily in solar power and battery storage for power generation, since sunshine is clean and locally plentiful, though it remains to be seen whether this will continue to be a viable strategy for future energy needs.<br />
<br />
In terms of communications infrastructure, the adoption of cellular phone and data networks has been far faster - even explosively so - than their landline equivalents. Partly this is due to the high mobility of large segments of the Çer population, partly to the cost of laying the lines, and also in large part due to disputes with [[NAXConnect]] over the latter's pricing strategies and attempts to obtain guarantees from the ÇAS of ownership of any fiber it lays. What are seen as attempts by NAXConnect to interfere with attempts to build locally-controlled fiber networks have resulted in litigation.<br />
<br />
==Culture==<br />
<br />
[[Category: Çeridgul]]</div>Shyriathhttps://micras.org/wiki/index.php?title=House_of_Bucolos&diff=407224House of Bucolos2026-06-24T15:15:33Z<p>Shyriath: /* Genealogy */</p>
<hr />
<div>{{Nouvelle Alexandrie Article}}{{WIP}}<br />
{| class="infobox bordered" width=300 style="float: right; font-size: 90%; margin: 0 0 3em 1em; border: 1px solid #aaa; border-collapse: collapse;"<br />
!style="color: #ffffff; background-color: darkblue; font-size: 120%" align="center" colspan="4" | '''House of Bucolos'''<br />
|-<br />
{{#if: {{{coat of arms|<noinclude>-</noinclude>}}} |<br />
{{!}} colspan="3" align="center" {{!}} [[TBD|150px]] <br />
{{!}}-<br />
}}<br />
{{#if: {{{country|<noinclude>-</noinclude>}}} |<br />
{{!}} '''Country'''<br />
{{!}} colspan="2" {{!}} [[Nouvelle Alexandrie]]<br />
{{!}}-<br />
}}<br />
{{#if: {{{titles|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Anthem'''<br />
{{!}} colspan="2" {{!}} <youtube width="200" height="120">https://youtu.be/rBrd_3VMC3c</youtube><br />
{{!}}-<br />
}}<br />
{{#if: {{{titles|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Motto'''<br />
{{!}} colspan="2" {{!}} ''Hic Splendet Gloria Mundi''<br />
{{!}}-<br />
}}<br />
{{#if: {{{titles|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Titles'''<br />
{{!}} colspan="2" {{!}} Count of Narbonne<br />
{{!}}-<br />
}}<br />
{{#if: {{{founder|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Founder'''<br />
{{!}} colspan="2" {{!}} Icol Bucolos (1626–1691)<br />
{{!}}-<br />
}}<br />
{{#if: {{{current head|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Current head'''<br />
{{!}} colspan="2" {{!}} Estelle Guenièvre Bucolos, 2nd Countess of Narbonne<br />
{{!}}-<br />
}}<br />
{{#if: {{{founding year|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Founding year'''<br />
{{!}} colspan="2" {{!}} 1647 AN<br />
{{!}}-<br />
}}<br />
{{#if: {{{cadet branches|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Parent house'''<br />
{{!}} colspan="2" {{!}} N/A<br />
{{!}}-<br />
}}<br />
|}<noinclude><br />
The '''House of Bucolos''' ([[Alexandrian_language|ALX]]: ''la maison de Bucolos'') is a prominent family of [[Nouvelle Alexandrie]]. Beginning as surveyors and cartographers, their business, ''[[Bucolos et fils]]'' received the attention and appreciation of the federal government, resulting in the family's rise to national import and the ennoblement of various members.<br />
<br />
==Genealogy==<br />
{{Tree list}}<br />
* ♂ Shyriath Bukolos (1553, Port Benacia – 1644, [[Shirekeep]]) m. 1623 ♀ ??? (1589 – 1644)<br />
** ♂ Icol Bucolos (1626, [[Lichkeep]] – 1691, [[Punta Santiago]]) m. 1652 ♀ Adrienne Gaudin (1625 – 1684)<br />
*** ♂ [[#Edgard Dieuxdonné|Edgard Dieuxdonné Bucolos]] (1653, [[Triegon]] – 1738, Punta Santiago) m. 1687 ♀ Nereida Acosta (1647 – 1738)<br />
*** ♀ [[#Célestine Julie|Célestine Julie Bucolos]] (1655, Triegon – 1751, Pontecorvo) m. 1683 ♀ Reynaldo Voclain (1654 - 1737)<br />
**** ♂ Ari Voclain (1685, Fontainebleau - present)<br />
**** ♂ Sacat Voclain (1689, Pontecorvo - present)<br />
**** ♀ Tempestas Voclain (1692, Pontecorvo - present)<br />
*** [[File:Narbonne_CoA.png|20px]] ♂ [[S. S. Bucolos|Sylvain Schiriath (S. S.) Bucolos]], 1st Count of [[Narbonne]] (18.V.1656, [[Norvind]] – 23.III.1753, Narbonne) m. 1679 ♀ Callie Sherbrooke (1654 – 1747)<br />
**** [[File:Narbonne_CoA.png|20px]] ♀ Estelle Guenièvre Bucolos, 2nd Countess of Narbonne (1682, Punta Santiago – present) m. 1711 ♂ Octave Bienaimé (1682, Gramercy - present)<br />
***** ♂ Sylvain Renard Bucolos (1713, Punta Santiago - present) m. 1744 ♀ Maliha bint Safi al-Qursani (1719, Tiberias - present)<br />
****** ♂ Octave Safi Bucolos (1745, Corrada del Río - present)<br />
****** ♀ Calie Fayruz Bucolos (1748, Corrada del Río - present)<br />
****** ♀ Adrienne Kulthum Bucolos (1750, Punta Santiago - present)<br />
****** ♂ Edgard Ishaq Bucolos (1753, Punta Santiago - present)<br />
**** ♀ Adrienne Sylvaine Bucolos (1686, Punta Santiago – present)<br />
*** ♂ Francis Joseph Bucolos (1659, Norvind – 1738, Susa) m. 1699 ♀ Eulalie Tramont (1674 - present)<br />
**** ♂ Kylian Hervé Bucolos (1706, Punta Santiago - present) m. 1737 ♀ Marianne Elmhurst (1708, Port Landry - 1750, Punta Santiago)<br />
***** ♀ Elizabeth Marie Bucolos (1739, Punta Santiago - present)<br />
***** ♂ Francis Joseph Bucolos II (1744, Punta Santiago - present)<br />
**** ♀ Pétronille Loïs Bucolos (1700, Punta Santiago - present) m. 1728 ♂ Ephraim Silberblum (1699, Nueva Sinagoga - present)<br />
*** ♂ [[#Henri Eugène|Henri Eugène Bucolos]] (1661, Norvind – 1706, Chambouly)<br />
*** ♀ Mira Raynora Bucolos (1664, Norvind – 1713, [[Sea of Storms]]) m. 1695 ♂ Biternion Farstrider (1662, Dolorous - 1713, [[Sea of Storms]])<br />
**** ♂ [[#Raynor Icol|Raynor Icol Bucolos]] (1698, Firuzabad - present) m. 1727 ♀ Nastaran Rostami (1700 - present)<br />
***** ♀ Shahrazad Isa Bucolos (1729, Beauharnais - present)<br />
***** ♂ Peyman Metzler Bucolos (1733, Beauharnais - present)<br />
*** ♀ Lissanse Dolorès Bucolos (1664, Norvind – present) m. 1702 ♀ Tuta Quintana (1662, Huichajanca - present)<br />
*** ♂ Victor Louis Bucolos (1667, Norvind – 1752, [[Nuevo Corcovado]]) m. 1694 ♀ Hermenegilda Sáez (1665, Isla Nena - 1744, Nuevo Corcovado)<br />
**** ♂ Victor Luis Bucolos II (1698, Nuevo Corcovado - present)<br />
**** ♂ Tristán Luis Bucolos (1702, Nuevo Corcovado - present)<br />
*** ♀ Aldurie Alexandra (A. A.) Bucolos (1669, Punta Santiago – present)<br />
{{Tree list/end}}<br />
<br />
==Biographies==<br />
===Edgard Dieuxdonné===<br />
The eldest child of Icol Bucolos, he was a cartographer with ''[[Bucolos et fils]]'' from 1676. Becoming responsible for most of the company's output in maps, he had no interest in the actual running of the business, to which his [[S. S. Bucolos|brother]] succeeded in 1684. One of S. S.' first acts was to make Edgard head of a division devoted to public-interest products: maps intended for education, public outreach, and aesthetic appeal. He remained in this position until his retirement in 1735. He married Nereida Acosta in 1687, and died within a few days of her in 1738; they had no issue.<br />
<br />
===Célestine Julie===<br />
The second child of Icol Bucolos, Célestine spent several years helping manage the bathymetric division of ''[[Bucolos et fils]]'' in Norvind, but although she retained a stake in the company she departed her management role in search of a more overtly pleasant business. She went into business with Reynaldo Voclain, pilot of a small pleasure cruise service on the [[Southern Aldurian Riviera|Côte du Sud]], and helped him build it up into Gloire du Monde, one of the region's most popular cruise companies. Célestine married Voclain in 1683 and had three children; they are the ancestors of the Voclains of Pontecorvo.<br />
<br />
===Henri Eugène===<br />
The fifth child of Icol Bucolos. He was a surveyor for ''[[Bucolos et fils]]'' for over half his life, traveling extensively across Nouvelle Alexandrie and other parts of the world. He had the misfortune of being in [[North Lyrica]] in 1706 during the events of the [[Great Vanic Revolt]], when he died in a terrorist attack in Chambouly attributed to the [[Freyja's Battlers]]. He died without legitimate issue, having never married, though he acknowledged paternity of four children, each on a different continent.<br />
<br />
===Raynor Icol===<br />
The only child of Mira Raynora Bucolos and Biternion Farstrider, Raynor was orphaned in 1713 when his parents were lost at sea. He was adopted by his mother's twin sister Lissanse and her wife. Somewhat to their displeasure, he opted for a career in the [[Federal_Forces_of_Nouvelle_Alexandrie#Navy|Federal Navy]], attending the [[Federal Naval Academy]] in Punta Santiago. By the time of the [[Fourth Euran War]] he held the rank of [[Federal_Forces_of_Nouvelle_Alexandrie#Ranks_and_uniforms|ship-commander]], commanding the destroyer HMS Ñawi Inti, Euran Fleet. He distinguished himself in the closing hours of the [[Naval Battle of Norvind]], assisting in thwarting one of the suicidal attempts of the remaining [[Oportia]]n vessels to damage a Nouvelle Alexandrian cruiser. He married Nastaran Rostami in 1727, and has two children.<br />
<br />
[[Category:Nobility of Nouvelle Alexandrie]]<br />
[[Category:House of Bucolos]]<br />
[[Category:Families]]</div>Shyriathhttps://micras.org/wiki/index.php?title=House_of_Bucolos&diff=406409House of Bucolos2026-06-18T19:17:32Z<p>Shyriath: </p>
<hr />
<div>{{Nouvelle Alexandrie Article}}{{WIP}}<br />
{| class="infobox bordered" width=300 style="float: right; font-size: 90%; margin: 0 0 3em 1em; border: 1px solid #aaa; border-collapse: collapse;"<br />
!style="color: #ffffff; background-color: darkblue; font-size: 120%" align="center" colspan="4" | '''House of Bucolos'''<br />
|-<br />
{{#if: {{{coat of arms|<noinclude>-</noinclude>}}} |<br />
{{!}} colspan="3" align="center" {{!}} [[TBD|150px]] <br />
{{!}}-<br />
}}<br />
{{#if: {{{country|<noinclude>-</noinclude>}}} |<br />
{{!}} '''Country'''<br />
{{!}} colspan="2" {{!}} [[Nouvelle Alexandrie]]<br />
{{!}}-<br />
}}<br />
{{#if: {{{titles|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Anthem'''<br />
{{!}} colspan="2" {{!}} <youtube width="200" height="120">https://youtu.be/rBrd_3VMC3c</youtube><br />
{{!}}-<br />
}}<br />
{{#if: {{{titles|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Motto'''<br />
{{!}} colspan="2" {{!}} ''Hic Splendet Gloria Mundi''<br />
{{!}}-<br />
}}<br />
{{#if: {{{titles|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Titles'''<br />
{{!}} colspan="2" {{!}} Count of Narbonne<br />
{{!}}-<br />
}}<br />
{{#if: {{{founder|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Founder'''<br />
{{!}} colspan="2" {{!}} Icol Bucolos (1626–1691)<br />
{{!}}-<br />
}}<br />
{{#if: {{{current head|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Current head'''<br />
{{!}} colspan="2" {{!}} Estelle Guenièvre Bucolos, 2nd Countess of Narbonne<br />
{{!}}-<br />
}}<br />
{{#if: {{{founding year|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Founding year'''<br />
{{!}} colspan="2" {{!}} 1647 AN<br />
{{!}}-<br />
}}<br />
{{#if: {{{cadet branches|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Parent house'''<br />
{{!}} colspan="2" {{!}} N/A<br />
{{!}}-<br />
}}<br />
|}<noinclude><br />
The '''House of Bucolos''' ([[Alexandrian_language|ALX]]: ''la maison de Bucolos'') is a prominent family of [[Nouvelle Alexandrie]]. Beginning as surveyors and cartographers, their business, ''[[Bucolos et fils]]'' received the attention and appreciation of the federal government, resulting in the family's rise to national import and the ennoblement of various members.<br />
<br />
==Genealogy==<br />
{{Tree list}}<br />
* ♂ Shyriath Bukolos (1553, Port Benacia – 1644, [[Shirekeep]]) m. 1623 ♀ ??? (1589 – 1644)<br />
** ♂ Icol Bucolos (1626, [[Lichkeep]] – 1691, [[Punta Santiago]]) m. 1652 ♀ Adrienne Gaudin (1625 – 1684)<br />
*** ♂ [[#Edgard Dieuxdonné|Edgard Dieuxdonné Bucolos]] (1653, [[Triegon]] – 1738, Punta Santiago) m. 1687 ♀ Nereida Acosta (1647 – 1738)<br />
*** ♀ [[#Célestine Julie|Célestine Julie Bucolos]] (1655, Triegon – 1751, Pontecorvo) m. 1683 ♀ Reynaldo Voclain (1654 - 1737)<br />
**** ♂ Ari Voclain (1685, Fontainebleau - present)<br />
**** ♂ Sacat Voclain (1689, Pontecorvo - present)<br />
**** ♀ Tempestas Voclain (1692, Pontecorvo - present)<br />
*** [[File:Narbonne_CoA.png|20px]] ♂ [[S. S. Bucolos|Sylvain Schiriath (S. S.) Bucolos]], 1st Count of [[Narbonne]] (18.V.1656, [[Norvind]] – 23.III.1753, Narbonne) m. 1679 ♀ Callie Sherbrooke (1654 – 1747)<br />
**** [[File:Narbonne_CoA.png|20px]] ♀ Estelle Guenièvre Bucolos, 2nd Countess of Narbonne (1682, Punta Santiago – present) m. 1711 ♂ Octave Bienaimé (1682, Gramercy - present)<br />
***** ♂ Sylvain Renard Bucolos (1713, Punta Santiago - present) m. 1744 ♀ Maliha bint Safi al-Qursani (1719, Tiberias - present)<br />
****** ♂ Octave Safi Bucolos (1745, Corrada del Río - present)<br />
****** ♀ Calie Fayruz Bucolos (1748, Corrada del Río - present)<br />
****** ♀ Adrienne Kulthum Bucolos (1750, Punta Santiago - present)<br />
****** ♂ Edgard Ishaq Bucolos (1753, Punta Santiago - present)<br />
**** ♀ Adrienne Sylvaine Bucolos (1686, Punta Santiago – present)<br />
*** ♂ Francis Joseph Bucolos (1659, Norvind – 1738, Susa) m. 1699 ♀ Eulalie Tramont (1674 - present)<br />
**** ♂ Kylian Hervé Bucolos (1706, Punta Santiago - present)<br />
**** ♀ Pétronille Loïs Bucolos (1700, Punta Santiago - present)<br />
*** ♂ [[#Henri Eugène|Henri Eugène Bucolos]] (1661, Norvind – 1706, Chambouly)<br />
*** ♀ Mira Raynora Bucolos (1664, Norvind – 1713, [[Sea of Storms]]) m. 1695 ♂ Biternion Farstrider (1662, Dolorous - 1713, [[Sea of Storms]])<br />
**** ♂ [[#Raynor Icol|Raynor Icol Bucolos]] (1698, Firuzabad - present) m. 1727 ♀ Nastaran Rostami (1700 - present)<br />
***** ♀ Shahrazad Isa Bucolos (1729, Beauharnais - present)<br />
***** ♂ Peyman Metzler Bucolos (1733, Beauharnais - present)<br />
*** ♀ Lissanse Dolorès Bucolos (1664, Norvind – present) m. 1702 ♀ Tuta Quintana (1662, Huichajanca - present)<br />
*** ♂ Victor Louis Bucolos (1667, Norvind – 1752, [[Nuevo Corcovado]]) m. 1694 ♀ Hermenegilda Sáez (1665, Isla Nena - 1744, Nuevo Corcovado)<br />
**** ♂ Victor Luis Bucolos II (1698, Nuevo Corcovado - present)<br />
**** ♂ Tristán Luis Bucolos (1702, Nuevo Corcovado - present)<br />
*** ♀ Aldurie Alexandra (A. A.) Bucolos (1669, Punta Santiago – present)<br />
{{Tree list/end}}<br />
<br />
==Biographies==<br />
===Edgard Dieuxdonné===<br />
The eldest child of Icol Bucolos, he was a cartographer with ''[[Bucolos et fils]]'' from 1676. Becoming responsible for most of the company's output in maps, he had no interest in the actual running of the business, to which his [[S. S. Bucolos|brother]] succeeded in 1684. One of S. S.' first acts was to make Edgard head of a division devoted to public-interest products: maps intended for education, public outreach, and aesthetic appeal. He remained in this position until his retirement in 1735. He married Nereida Acosta in 1687, and died within a few days of her in 1738; they had no issue.<br />
<br />
===Célestine Julie===<br />
The second child of Icol Bucolos, Célestine spent several years helping manage the bathymetric division of ''[[Bucolos et fils]]'' in Norvind, but although she retained a stake in the company she departed her management role in search of a more overtly pleasant business. She went into business with Reynaldo Voclain, pilot of a small pleasure cruise service on the [[Southern Aldurian Riviera|Côte du Sud]], and helped him build it up into Gloire du Monde, one of the region's most popular cruise companies. Célestine married Voclain in 1683 and had three children; they are the ancestors of the Voclains of Pontecorvo.<br />
<br />
===Henri Eugène===<br />
The fifth child of Icol Bucolos. He was a surveyor for ''[[Bucolos et fils]]'' for over half his life, traveling extensively across Nouvelle Alexandrie and other parts of the world. He had the misfortune of being in [[North Lyrica]] in 1706 during the events of the [[Great Vanic Revolt]], when he died in a terrorist attack in Chambouly attributed to the [[Freyja's Battlers]]. He died without legitimate issue, having never married, though he acknowledged paternity of four children, each on a different continent.<br />
<br />
===Raynor Icol===<br />
The only child of Mira Raynora Bucolos and Biternion Farstrider, Raynor was orphaned in 1713 when his parents were lost at sea. He was adopted by his mother's twin sister Lissanse and her wife. Somewhat to their displeasure, he opted for a career in the [[Federal_Forces_of_Nouvelle_Alexandrie#Navy|Federal Navy]], attending the [[Federal Naval Academy]] in Punta Santiago. By the time of the [[Fourth Euran War]] he held the rank of [[Federal_Forces_of_Nouvelle_Alexandrie#Ranks_and_uniforms|ship-commander]], commanding the destroyer HMS Ñawi Inti, Euran Fleet. He distinguished himself in the closing hours of the [[Naval Battle of Norvind]], assisting in thwarting one of the suicidal attempts of the remaining [[Oportia]]n vessels to damage a Nouvelle Alexandrian cruiser. He married Nastaran Rostami in 1727, and has two children.<br />
<br />
[[Category:Nobility of Nouvelle Alexandrie]]<br />
[[Category:House of Bucolos]]<br />
[[Category:Families]]</div>Shyriathhttps://micras.org/wiki/index.php?title=Ti%C4%9By%C3%A1n_people&diff=397249Tiěyán people2026-02-25T19:18:17Z<p>Shyriath: </p>
<hr />
<div>{{WIP}}<br />
{{Mondo Article}}<br />
'''Tiěyán people''' can, depending on the sense in which it is used, refer either to:<br />
<br />
# residents of the cantons [[Canton East Tieya|East]] and [[Canton West Tieya|West Tieya]] in [[Etzeland]], regardless of ethnicity, or<br />
# the ethnic group now considered to be native to that same region.<br />
<br />
The [[Tiěyán language|Tiěyán]] language distinguishes these senses with significantly overlapping but different terms: '''Tiěyárén 鐵崖人''', the literal translation of "Tiěyán people", refers to the first, geographic sense, while '''chírén 持人''', "Chí people", refers to the second, ethnic sense. This article is concerned mostly with this second sense.<br />
<br />
== Literature ==<br />
* [[Abridged Classic of Death]]<br />
<br />
[[Category:Etzeland]]<br />
[[Category:Peoples]]</div>Shyriathhttps://micras.org/wiki/index.php?title=Abridged_Classic_of_Death&diff=397248Abridged Classic of Death2026-02-25T18:38:17Z<p>Shyriath: </p>
<hr />
<div>{{WIP}}<br />
{{Mondo Article}}<br />
<br />
Behold, people of [[Canton East Tieya|Tiěyá]]!<br />
<br />
The Queen has seen that among many of her subjects there is much superstition and misunderstanding surrounding the nature of the undead and of necromancy. As the Royal Government proceeds with its attempts to fully integrate the undead into society, these circumstances have proven increasingly troublesome to the maintenance of harmony and social order. This cannot be allowed to continue.<br />
<br />
''[[House_of_Nerrolar#Pàn_Shuānghuā|Qiángshàng]]'', in her wisdom, believes that the crux of the problem lies in education: superstition and misunderstanding arise ultimately from lack of knowledge. The details of necromancy and its related subject matter, it must be admitted, are traditionally a closely guarded secret of its practitioners. This is not without reason: necromancy is not an art to be wielded recklessly, and it is for the good of the public that they not be exposed to all its secrets. Nonetheless, after consulting with her Minister of Rites and representatives of the licensed necromancers, the Queen has determined that there is still much in the way of general knowledge that may be safely be explained to the people, so that they may understand their undead brethren and come to accept them.<br />
<br />
Therefore, ''qiángshàng'' has commanded that an abridgment of the ''Sǐ Jīng'' 死經, the Classic of Death, be compiled and published for the enlightenment of her subjects. This august work has been the standard reference work for the priests and necromancers of the Kingdom for centuries, and many of its highlights will hereafter be available.<br />
<br />
Heaven and Earth defend and preserve the Queen!<br />
<br />
== Souls ==<br />
Understanding of the undead begins with the understanding of souls, for it is in particular combinations of presence (or absence), situation, and type of soul that the various forms of undead are manifested. <br />
<br />
Know, first, that each within each human is contained two souls. The one is called ''pò'' 魄, and is the soul of the body; the other is called ''hún'' 魂, and is the soul of the will. Although each will interact with the other when the two are in proximity, they are separate entities, each with its own attributes and behavior, each with its own implications for the being to which it is bound.<br />
<br />
=== ''Pò'' ===<br />
==== Nature ====<br />
The ''pò'' is the seat of what could be called animal vitality, the expression of the desire of a physically alive being to remain alive. From it emanate a person's basic drives: hunger, thirst, the desire to draw breath, the urge to procreate, the urge to flee or fight when threatened, the drive to accumulate. It is a person's ''pò'' that drives their body to grow and develop, and seeks to mend and undo its injuries. Its association with the living state is such that some believe it to effectively ''be'' the life of a person - but, as we shall see, it is entirely possible for something that is dead to have a ''pò''.<br />
<br />
The ''pò'' is not intelligent, and has no ability to think or to consider the future; it is a reactive force. A ''pò'' is defined by what it seeks and what it avoids, what it wants, what it needs. It should not be thought, however, that ''pò'' are all the same; though they do not think, ''pò'' are capable of memory and reactive learning. Therefore, they develop differently based on a person's past stimuli and experience: one may develop a taste for a particular kind of food; another may become driven to avoid a particular place or thing; in yet another two people, the same drives may have different strengths.<br />
<br />
The nature of the ''pò'' is such that it is not a feature unique to humans; effectively, every living thing has one, from the largest animals to the tiniest microbes. As such, although the scope of this work deals largely with human-based undead, it is in principle possible for the remains of any life form to rise - or be raised - as undead, so long as the form of the undead involves the being’s ''pò''.<br />
<br />
==== Disorders and maladies ====<br />
The ''pò'' is generated from the physical body, and in a healthy, living individual remains within that body. Aside from pushing the body as a whole toward or away from various places or actions, it also acts within the body, encouraging such things as the functioning of the immune system. One those occasions where something is wrong with the ''pò'', it can cause physical maladies, weaknesses, and dysfunctions. Such situations are most likely to arise when the ''pò'' is weakened by a deterioration in the overall state of the body, such as by malnutrition, lack of exercise, overheating, and so on, but do not always end when the initial cause has been addressed. The most difficult such disorders of the ''pò'' to treat, and often the most dangerous, are those caused by severe pain or emotional trauma, which if it does not heal by itself often requires one of various forms of therapy to address.<br />
<br />
In exceptionally severe cases, the ''pò'' may be driven completely out of the body, and urgent and considerable aid from a suitably trained priest is required to coax it back into place; although the body will not immediately expire without its ''pò'', and can be sustained through artificial means, it will cease to expend any effort to keep itself alive. The individual will not generally feel motivated to eat or drink, may breathe only shallowly, or their heart may cease to beat without other cause. If there is a saving grace, it is that the ''pò'' is usually bound enough to its originating body that it will not travel far from it and will not be difficult to find.<br />
<br />
But weakening of the ''pò'' is not the only misfortune that can befall it. In some people, the ''pò'' is very strong; so strong, indeed, that it cannot be properly restrained by the ''hún''. It is often the fate of such people to fall prey to strong appetites – whether for food, drink, money, or sex – or to suffer mental dysfunctions, in the form of particular distortions of the ''hún'' as a side effect (for example, the development of paranoia from an intense desire for safety).<br />
<br />
==== After death ====<br />
The ''pò'' is tied to the matter of the body. Therefore, when a person dies, their ''pò'' does not normally disappear immediately, but lingers in the area of the corpse, dissipating slowly as the physical matter of the body returns to the environment, until it diffuses into the spiritual reservoir of its surroundings. How quickly this happens, however, depends on several factors:<br />
<br />
* '''Vitality''': An intensely strong ''pò'' will linger after death. One who greatly enjoyed the experience of living and the pleasures to be found in life, who reveled in the moment and in their sensations and drives, is often hard put to let go.<br />
* '''Age at death''': The ''pò'' of one that died when young and strong will be stronger than that of one who died at a great age.<br />
* '''Manner of death''': A quick, sudden death, especially a desperate one, such as in combat, will leave a stronger ''pò'' than a protracted death such as by illness, wasting, or age. Some rare, but spectacular, exceptions to this rule can occur when the prospect of a protracted death strongly intensifies the individual’s determination to live, even up to the moment of death itself.<br />
* '''Decomposition''': After death, the state of the ''pò'' is linked to the coherence of the body. A body preserved through mummification and stored in a cool, dry place may have a strong ''pò'' for many thousands of years. Cremation may have varying effects depending on how the ashes are stored; if they are all carefully collected and kept in a sealed container, the ''pò'' may last for centuries, while if the ashes are scattered widely enough, the ''pò'' may begin to dissipate almost immediately afterward.<br />
* '''Physical complexity''': A factor that is generally only considered in situations involving nonhumans, the physical size and complexity of an organism is correlated with the strength of its ''pò'' after death. A one-celled organism or even a virus may have a ''pò'', but the brevity of the decay process for such an organism means that it is likely to dissipate very quickly.<br />
<br />
=== ''Hún'' ===<br />
==== Nature ====<br />
Whereas the ''pò'' is generated from the body, the ''hún'' comes from the consciousness, and is the soul of the mind and self of its owner. Notwithstanding the variations between the ''pò'' of different people, it is the ''hún'' that is usually said to define an individual, because it is in the ''hún'' that their intellect, will, and personality reside.<br />
<br />
In many ways, ''hún'' are more difficult to quantify than ''pò'', because each ''hún'' is unique. There can only be so much variation in what sustains the body, but what sustains and strengthens the self depends very strongly on the self. Some people, after all, thrive on social interaction, and others on solitude; some in the realms of the learning mind, and others in those of the exercising body.<br />
<br />
Although it is possible to correlate the strength of the ''hún'' with willpower - how resistant it is to change by external stimuli, and how much effort it puts into effecting change or action - it can sometimes be somewhat difficult to call a ''hún'' strong or weak overall, because it may have different areas of strength and weakness. The person who adamantly refuses to consider that one's favorite music artist could ever be surpassed might happily concede that their opinions on economic practices might not be the best. The person who enjoys math and can solve difficult problems in their head might be an utter dunce at identifying trees.<br />
<br />
Like the ''pò'', the ''hún'' is not unique to human beings or other sapients; however, unlike the ''pò'', the ''hún'' is not universal, having a strong correlation with the complexity of the organism’s brain and nervous system. For this reason many lower animals do not have a ''hún'' of any significance; even newborn humans have extremely rudimentary ''hún'', which only develop to significance as the individual matures.<br />
<br />
==== Disorders and maladies ====<br />
Afflictions of the ''hún'' can be somewhat more esoteric and diverse than those of the ''pò'', but broadly coincide with many of the same types of disorders that are the focus of treatment by psychiatry: personality disorders, psychoses, hallucinations, and so on. In some cases, the causes are ultimately tied to the state of the body - a neurotransmitter is not being produced, an extreme stimulus is causing pain or distress - and the effect on the ''hún'', though quite real, is secondary.<br />
<br />
In others, the ''hún'' is directly impacted. This may be from memorable or emotional events, to discontent with or unfavorable ''qì'' in the environment, to some attack to the soul itself, such as mind control or possession. In the first case, the role of a priest would largely communicative, providing a willing ear and a source of guidance and spiritual comfort to the afflicted; in the second, one might work with a geomancer or interior designer to correct the deficiency in the person’s surroundings; in the third, the priest would make use of his or her more supernatural capabilities.<br />
<br />
It should be noted that, unlike the ''pò'', the ''hún'' is not generated from the body, merely tied to it. It is therefore not directly damaging to either the body or the ''hún'' should the latter leave the confines of the former, and indeed is it quite normal for most people to have their ''hún'' flitting around their body as they turn their attention to various aspects of their surroundings, although the individual is most usually unaware of it. Those who are capable of controlling this activity and sending it over longer distances are among those often labeled by society as being capable of clairvoyance or astral projection. There may even be beneficial reasons for separating the ''hún'' from the body temporarily, such as to insulate it from effects due to damage to the body or ''pò'' (brain damage, in particular, can also damage the ''hún''.<br />
<br />
Nonetheless, there can be drawbacks if the ''hún'' goes too far away from the body, or does so for too long. For one thing, the body, though it can be awake, generally cannot be consciously controlled if the ''hún'' is further away than about fifteen meters. Moreover, the further in time and space the ''hún'' and body are separated, the greater the risk that the bond between them will weaken, to the point that it can be entirely severed. Without a bound ''hún'', the body will eventually begin acting entirely under the direction of the ''pò''.<br />
<br />
Even if the bond does not decay and sever by itself, the absence of the ''hún'' opens it up to the action of outside forces. ''Fùshēn'' 附身, or possession, in which the ''hún'' of another being takes possession of a body, is much easier while the owner’s ''hún'' is away (or has been pushed out). Long-term possession can itself destroy the bond with the original ''hún''.<br />
<br />
It is possible, if done soon enough, for a priest to perform rituals to anchor the ''hún'' back to the body; but for anchoring to occur, the ''hún'' must be near the body. This can prove problematic should the severance occur while the ''hún'' is far away, as once the bond is broken, the ''hún'' has no guide back to its body and can become lost.<br />
<br />
Another form of affliction has to do with balance. When the ''pò'' overpowers the ability of the ''hún'' to restrain it - when one’s will is too weak to control one’s urges and appetites – an individual is led to excess and ill health. On the other hand, there are also situations where the ''hún'' overpowers the ''pò''; we hear of people neglecting their health over obsession with some task, or out of devotion to some ascetic principle. Likewise, different aspects of the ''hún'' ought to be balanced with each other.<br />
<br />
==== After death ====<br />
The physical death of the body automatically severs the bond between it and the ''hún'', allowing it to go free. Many ''hún'', upon release, proceed to the afterlife; it is generally held, [[Tieyan people|in Tiěyá]], that they are reborn from there into new bodies, but in truth this must remain in the province of religious belief; new ''hún'' do not have consistently verifiable memories of the time before conception, and although it has on rare occasions proven possible to call ''hún'' back from the afterlife, they are generally unable to communicate their experiences there to inquirers.<br />
<br />
Some, nonetheless, remain in this world. Generally this is because the ''hún'' is consumed by some overriding preoccupation that makes it reluctant to pass on. It may have some unfinished business it desires to see completed; it may be subject to some worldly obsession that it cannot let go of; it may be waiting for a loved one’s ''hún'' to join it in death before proceeding to the afterlife; it may simply be too curious or interested in the world to want to leave it immediately. The latter two, particularly, are the usual reasons for the ''hún'' of children to remain, as they generally lack the focus of purpose for the former two.<br />
<br />
The procession of a ''hún'' into the afterlife can be occasioned in a number of ways. Sometimes the purpose of their waiting will be completed, or they may even manage on their own to let go. Very often, however, if they will not go willingly and their failure to do so causes distress to themselves or to others, they must be ushered to their destination. This may be done either through counseling of the dead by trained priests, or (usually only in the case of particularly malevolent spirits) through rituals designed to evict the wayward ''hún'' from the mortal plane.<br />
<br />
== Classifications of undead ==<br />
<br />
The term ''bùsǐ'' 不死, 'undead', is used to describe all those beings which, having once been alive and subsequently died, nonetheless become or remain active in some way after death; they are ''bùsǐ shēngwù'' 不死生物, 'undead creatures'. But there are many different kinds of undead, according to the presence and nature of its soul, its nature and state before death, the state of its body, its motivations, and so on. Exhaustive lists are available elsewhere. But it is possible to create broad classifications based on various factors.<br />
<br />
=== Factors ===<br />
==== ''Pò''-presence ====<br />
<br />
One must ask: is the undead in possession of a ''pò''?<br />
<br />
Many undead do not, particularly if they have no body, but the presence of a body does not necessarily imply that of a ''pò''. Although in nature the ''pò'' lingers with the body after death, it is possible by necromantic means to separate one from the other, so that the ''pò'' is dispelled - or even kept and bound to some other physical object - while the body is left without one. However, the ''pò'' itself must have a "body" - it need not be the original body, or even a biological creature, but it must be some physical object to which the ''pò'' is bound. Without one, it will disperse.<br />
<br />
Separating ''pò'' from body is, in fact, a common practice, because for the purposes of necromancers it is often not desirable for a ''pò'' to be retained. As previously mentioned, the ''pò'' has no capacity for reason or forethought, and is the seat of the primal desires and urges. Therefore, when an undead is being created to perform a particular kind of task, the behavior that a ''pò'' might engage in will often interfere with the directives its owners or creators might impose on the undead. Even many fully sapient and free-willed undead prefer not to be burdened with a ''pò'', which might only cause them to yearn for pleasures or urges that can no longer be entirely satisfied, whereas without one they are free to think clearly.<br />
<br />
Even in natural undead, the ''pò'' can cause trouble. Undead dominated by their ''pò'' often have hungers and desires that may involve human beings, other sapients, or the animals and objects important to them; if these creatures are not restrained by a ''hún'', they will pursue their chosen prey with little or no compunction.<br />
<br />
On the other hand, it is the ''pò'' that provides self-preservation instincts, without which an undead does not have the natural flight-or-fight responses, the automatic reactions against damage, that a living being might. An undead with no ''pò'' must perform such actions based entirely on quick thought or habit, or - in the case of less intelligent undead, which struggle with such things - must have the proper reactions implanted in its being by either necromantic or technological means. Although self-preservation is not always the highest priority for those who are, after all, already dead, most undead can be destroyed in one fashion or another.<br />
<br />
==== ''Hún''-presence ====<br />
<br />
One must ask: is the undead in possession of a ''hún''?<br />
<br />
As with the ''pò'', there are many undead that have no ''hún''. In some cases, as with animals or very young humans, they had none (or a very rudimentary one) in life; in other cases, it has moved on, or been lost somewhere far from the body, or simply has no interest in remaining near its mortal shell. In the cased of raised undead, it is often desirable, where intelligence and personality are not required - as in the case of menial workers - not to bind a true ''hún'' to the body, instead relying on external commands or implanted directions to control its behavior.<br />
<br />
Nonetheless, when a ''hún'' is present, some measure of care is demanded in how it is treated. Being capable of thought and feeling, it would not be appropriate to simply banish, bind, or unbind it without first having, if not its permission, then at least due cause. Nor should it be forgotten that, as thinking undead, those with a ''hún'' are often among the Kingdom’s most valued undead subjects.<br />
<br />
==== Corporeal vs. incorporeal ====<br />
<br />
One must ask: is the undead in possession of a body?<br />
<br />
Many people, when they think of the undead, think of those that are ''yǒuxíng'' 有形, ‘corporeal’; more particularly, they think of dead bodies to whom motion has been restored. The definition of ''bùsǐ'', however, is much wider than that, and many undead are ''wúxíng'' 無形, ‘incorporeal’.<br />
<br />
Because of the nature of ''pò'',for which existence is closely tied to the body, ''wúxíng'' undead are almost entirely ''hún'', which are easily and naturally severed from the body at death. (Other events, as described in previous sections, can also sever the ''hún'' from the body, and despite death not directly playing a role the resulting beings must also considered undead.) Those ''pò''-undead usually considered ''wúxíng'' in common thought are in fact not technically so, but fall into a special class of corporeality (see commentary on ''dàixíng'' further below).<br />
<br />
''Wúxíng'' undead, not having physical bodies, are at a corresponding disadvantage at directly interacting with physical objects. Most of them have some measure of psychokinetic ability corresponding to the strength of their will, and can manipulate matter in this fashion, but even the strongest of spirits would be hard put to do so with the force or deftness afforded by a physical grip. On the other hand, ''wúxíng'' have several advantages. The most obvious are their lack of physical limitations; they can travel extremely fast and far with little effort, can move through walls and other obstructions, are immune to heat and cold.<br />
<br />
However, they also have - for all their helplessness with physical objects - a considerable ability to impact minds and souls, for their freedom from physical entanglement allows them to "resonate" in many and complicated ways with other ''hún'', of the living or the dead. It is in this fashion that they can most coherently communicate with the living; a ''wúxíng'' can implant sights, sounds, feelings, and perceptions into the mind of the recipient. Though not all spirits are equally proficient in doing so, one with enough control over this process can create extremely lifelike and convincing illusions of reality.<br />
<br />
''Wúxíng'' are also generally more adept at ''fùshēn'', 附身, or possession of a body; not being tied to a body themselves, they have no other anchor to pull them away. Although not all ''wúxíng'' are inclined to attempt possession, there are always those who, craving life, attempt to gain it by possessing the body of a living person. This is a much easier act if the person's ''hún'' is away or absent, else the possession will be resisted. A long-term and successful possession can result in the original ''hún'' (if any) having its bond to the body severed, leaving the ''wúxíng'' in complete control, but the ''wúxíng'' will not itself bind to the body without specific rituals being conducted. The ''wúxíng'' does not become truly alive, or corporeal, merely through possession, but is simply residing in a body.<br />
<br />
''Yǒuxíng'', corporeal beings, will be more familiar to most readers. A complete description of their capabilities is therefore unnecessary, but there are points that it is worthwhile to touch upon. Chief among these is that ''yǒuxíng'' undead may have only a ''pò'', only a ''hún'', both, or even neither.<br />
<br />
Most often, in ''yǒuxíng'' that have arisen spontaneously, there is only the ''pò'', which has remained clinging to the body and whose desires are the reason for the arising; the ''hún'', by contrast, will have been set free upon death. Nonetheless, it is not entirely uncommon for a ''hún'' to attempt to possess its former body, or even some other corpse, whether a ''pò'' is present or not. While there is little to no impediment to this process, the result is often unsatisfactory to the ''hún'', either because it craves actual life, or because, not being actually bound to the body it is inhabiting, it cannot be comfortable in it. To such beings, the services of a necromancer can be very welcome, as such a one would be able to bind it into a body.<br />
<br />
''Yǒuxíng'' that have been raised by design, by contrast, often do not have a ''pò'', only a ''hún''. Any ''pò'' that may have been in residence is frequently evicted as part of the process, since, as previously mentioned, its urges and desires can prove unpredictable and inefficient for a creature that is not alive; sapient undead often welcome its absence, as they feel able to think more clearly without its distractions. Some people, in planning for undeath, may feel that their ''pò'' represents such a significant part of them that it should remain with their body, and request this to be the case; but for most, the inclusion of some artificially crafted instincts (as for basic self-preservation and the like) suffice.<br />
<br />
This leads us, briefly, to the topic of artificial souls. In short, the role of either ''pò'' or ''hún'' in an undead can be taken by some set of predetermined commands, actions, or reactions. These can then be bound to a body through arcane means, or - in more technologically advanced societies - be programmed into necrocybernetic implants. While they are often not at the level of complexity of either type of human soul, they are usually quite sufficient for tasks of a menial nature or otherwise requiring only limited intellect, and indeed modern necromancy allows for undead that have no natural souls at all.<br />
<br />
There is a third category of corporeality that, although it could be considered a variant of ''yǒuxíng'' in that a physical form is involved, is different enough from the usual cases. This involves those undead that have a ''dàixíng'' 代形, ‘substitute body’. By this it is meant not merely that the souls in question are not bound to their original body, or even to some other organic body, but that they have been bound to an object that was not, in fact, originally alive at all. One of the more familiar contexts in which this occurs involves haunted areas, where some act of high impact occurring at or just before the time of death anchors the soul of the deceased - either ''pò'' or ''hún'', rarely both - to a particular place.<br />
<br />
It is a controlled version of this same process that necromancers use to house a soul, usually a ''hún'', in a ''língqì'' 靈器, 'phylactery' or 'spirit vessel'.<br />
<br />
[[Category:Essays]][[Category:Etzeland]]</div>Shyriathhttps://micras.org/wiki/index.php?title=Abridged_Classic_of_Death&diff=397247Abridged Classic of Death2026-02-25T18:37:01Z<p>Shyriath: Created page with "{{WIP}} {{Mondo Article}} Behold, people of Tiěyá! The Queen has seen that among many of her subjects there is much superstition and misunderstanding surrounding the nature of the undead and of necromancy. As the Royal Government proceeds with its attempts to fully integrate the undead into society, these circumstances have proven increasingly troublesome to the maintenance of harmony and social order. This cannot be allowed to continue. ''Ho..."</p>
<hr />
<div>{{WIP}}<br />
{{Mondo Article}}<br />
<br />
Behold, people of [[Canton East Tieya|Tiěyá]]!<br />
<br />
The Queen has seen that among many of her subjects there is much superstition and misunderstanding surrounding the nature of the undead and of necromancy. As the Royal Government proceeds with its attempts to fully integrate the undead into society, these circumstances have proven increasingly troublesome to the maintenance of harmony and social order. This cannot be allowed to continue.<br />
<br />
''[[House_of_Nerrolar#Pàn_Shuānghuā|Qiángshàng]]'', in her wisdom, believes that the crux of the problem lies in education: superstition and misunderstanding arise ultimately from lack of knowledge. The details of necromancy and its related subject matter, it must be admitted, are traditionally a closely guarded secret of its practitioners. This is not without reason: necromancy is not an art to be wielded recklessly, and it is for the good of the public that they not be exposed to all its secrets. Nonetheless, after consulting with her Minister of Rites and representatives of the licensed necromancers, the Queen has determined that there is still much in the way of general knowledge that may be safely be explained to the people, so that they may understand their undead brethren and come to accept them.<br />
<br />
Therefore, ''qiángshàng'' has commanded that an abridgment of the ''Sǐ Jīng'' 死經, the Classic of Death, be compiled and published for the enlightenment of her subjects. This august work has been the standard reference work for the priests and necromancers of the Kingdom for centuries, and many of its highlights will hereafter be available.<br />
<br />
Heaven and Earth defend and preserve the Queen!<br />
<br />
== Souls ==<br />
<br />
Understanding of the undead begins with the understanding of souls, for it is in particular combinations of presence (or absence), situation, and type of soul that the various forms of undead are manifested. <br />
<br />
Know, first, that each within each human is contained two souls. The one is called ''pò'' 魄, and is the soul of the body; the other is called ''hún'' 魂, and is the soul of the will. Although each will interact with the other when the two are in proximity, they are separate entities, each with its own attributes and behavior, each with its own implications for the being to which it is bound.<br />
<br />
=== ''Pò'' ===<br />
==== Nature ====<br />
<br />
The ''pò'' is the seat of what could be called animal vitality, the expression of the desire of a physically alive being to remain alive. From it emanate a person's basic drives: hunger, thirst, the desire to draw breath, the urge to procreate, the urge to flee or fight when threatened, the drive to accumulate. It is a person's ''pò'' that drives their body to grow and develop, and seeks to mend and undo its injuries. Its association with the living state is such that some believe it to effectively ''be'' the life of a person - but, as we shall see, it is entirely possible for something that is dead to have a ''pò''.<br />
<br />
The ''pò'' is not intelligent, and has no ability to think or to consider the future; it is a reactive force. A ''pò'' is defined by what it seeks and what it avoids, what it wants, what it needs. It should not be thought, however, that ''pò'' are all the same; though they do not think, ''pò'' are capable of memory and reactive learning. Therefore, they develop differently based on a person's past stimuli and experience: one may develop a taste for a particular kind of food; another may become driven to avoid a particular place or thing; in yet another two people, the same drives may have different strengths.<br />
<br />
The nature of the ''pò'' is such that it is not a feature unique to humans; effectively, every living thing has one, from the largest animals to the tiniest microbes. As such, although the scope of this work deals largely with human-based undead, it is in principle possible for the remains of any life form to rise - or be raised - as undead, so long as the form of the undead involves the being’s ''pò''.<br />
<br />
==== Disorders and Maladies ====<br />
The ''pò'' is generated from the physical body, and in a healthy, living individual remains within that body. Aside from pushing the body as a whole toward or away from various places or actions, it also acts within the body, encouraging such things as the functioning of the immune system. One those occasions where something is wrong with the ''pò'', it can cause physical maladies, weaknesses, and dysfunctions. Such situations are most likely to arise when the ''pò'' is weakened by a deterioration in the overall state of the body, such as by malnutrition, lack of exercise, overheating, and so on, but do not always end when the initial cause has been addressed. The most difficult such disorders of the ''pò'' to treat, and often the most dangerous, are those caused by severe pain or emotional trauma, which if it does not heal by itself often requires one of various forms of therapy to address.<br />
<br />
In exceptionally severe cases, the ''pò'' may be driven completely out of the body, and urgent and considerable aid from a suitably trained priest is required to coax it back into place; although the body will not immediately expire without its ''pò'', and can be sustained through artificial means, it will cease to expend any effort to keep itself alive. The individual will not generally feel motivated to eat or drink, may breathe only shallowly, or their heart may cease to beat without other cause. If there is a saving grace, it is that the ''pò'' is usually bound enough to its originating body that it will not travel far from it and will not be difficult to find.<br />
<br />
But weakening of the ''pò'' is not the only misfortune that can befall it. In some people, the ''pò'' is very strong; so strong, indeed, that it cannot be properly restrained by the ''hún''. It is often the fate of such people to fall prey to strong appetites – whether for food, drink, money, or sex – or to suffer mental dysfunctions, in the form of particular distortions of the ''hún'' as a side effect (for example, the development of paranoia from an intense desire for safety).<br />
<br />
==== After Death ====<br />
<br />
The ''pò'' is tied to the matter of the body. Therefore, when a person dies, their ''pò'' does not normally disappear immediately, but lingers in the area of the corpse, dissipating slowly as the physical matter of the body returns to the environment, until it diffuses into the spiritual reservoir of its surroundings. How quickly this happens, however, depends on several factors:<br />
<br />
* '''Vitality''': An intensely strong ''pò'' will linger after death. One who greatly enjoyed the experience of living and the pleasures to be found in life, who reveled in the moment and in their sensations and drives, is often hard put to let go.<br />
* '''Age at death''': The ''pò'' of one that died when young and strong will be stronger than that of one who died at a great age.<br />
* '''Manner of death''': A quick, sudden death, especially a desperate one, such as in combat, will leave a stronger ''pò'' than a protracted death such as by illness, wasting, or age. Some rare, but spectacular, exceptions to this rule can occur when the prospect of a protracted death strongly intensifies the individual’s determination to live, even up to the moment of death itself.<br />
* '''Decomposition''': After death, the state of the ''pò'' is linked to the coherence of the body. A body preserved through mummification and stored in a cool, dry place may have a strong ''pò'' for many thousands of years. Cremation may have varying effects depending on how the ashes are stored; if they are all carefully collected and kept in a sealed container, the ''pò'' may last for centuries, while if the ashes are scattered widely enough, the ''pò'' may begin to dissipate almost immediately afterward.<br />
* '''Physical complexity''': A factor that is generally only considered in situations involving nonhumans, the physical size and complexity of an organism is correlated with the strength of its ''pò'' after death. A one-celled organism or even a virus may have a ''pò'', but the brevity of the decay process for such an organism means that it is likely to dissipate very quickly.<br />
<br />
=== ''Hún'' ===<br />
==== Nature ====<br />
Whereas the ''pò'' is generated from the body, the ''hún'' comes from the consciousness, and is the soul of the mind and self of its owner. Notwithstanding the variations between the ''pò'' of different people, it is the ''hún'' that is usually said to define an individual, because it is in the ''hún'' that their intellect, will, and personality reside.<br />
<br />
In many ways, ''hún'' are more difficult to quantify than ''pò'', because each ''hún'' is unique. There can only be so much variation in what sustains the body, but what sustains and strengthens the self depends very strongly on the self. Some people, after all, thrive on social interaction, and others on solitude; some in the realms of the learning mind, and others in those of the exercising body.<br />
<br />
Although it is possible to correlate the strength of the ''hún'' with willpower - how resistant it is to change by external stimuli, and how much effort it puts into effecting change or action - it can sometimes be somewhat difficult to call a ''hún'' strong or weak overall, because it may have different areas of strength and weakness. The person who adamantly refuses to consider that one's favorite music artist could ever be surpassed might happily concede that their opinions on economic practices might not be the best. The person who enjoys math and can solve difficult problems in their head might be an utter dunce at identifying trees.<br />
<br />
Like the ''pò'', the ''hún'' is not unique to human beings or other sapients; however, unlike the ''pò'', the ''hún'' is not universal, having a strong correlation with the complexity of the organism’s brain and nervous system. For this reason many lower animals do not have a ''hún'' of any significance; even newborn humans have extremely rudimentary ''hún'', which only develop to significance as the individual matures.<br />
<br />
==== Disorders and Maladies ====<br />
Afflictions of the ''hún'' can be somewhat more esoteric and diverse than those of the ''pò'', but broadly coincide with many of the same types of disorders that are the focus of treatment by psychiatry: personality disorders, psychoses, hallucinations, and so on. In some cases, the causes are ultimately tied to the state of the body - a neurotransmitter is not being produced, an extreme stimulus is causing pain or distress - and the effect on the ''hún'', though quite real, is secondary.<br />
<br />
In others, the ''hún'' is directly impacted. This may be from memorable or emotional events, to discontent with or unfavorable ''qì'' in the environment, to some attack to the soul itself, such as mind control or possession. In the first case, the role of a priest would largely communicative, providing a willing ear and a source of guidance and spiritual comfort to the afflicted; in the second, one might work with a geomancer or interior designer to correct the deficiency in the person’s surroundings; in the third, the priest would make use of his or her more supernatural capabilities.<br />
<br />
It should be noted that, unlike the ''pò'', the ''hún'' is not generated from the body, merely tied to it. It is therefore not directly damaging to either the body or the ''hún'' should the latter leave the confines of the former, and indeed is it quite normal for most people to have their ''hún'' flitting around their body as they turn their attention to various aspects of their surroundings, although the individual is most usually unaware of it. Those who are capable of controlling this activity and sending it over longer distances are among those often labeled by society as being capable of clairvoyance or astral projection. There may even be beneficial reasons for separating the ''hún'' from the body temporarily, such as to insulate it from effects due to damage to the body or ''pò'' (brain damage, in particular, can also damage the ''hún''.<br />
<br />
Nonetheless, there can be drawbacks if the ''hún'' goes too far away from the body, or does so for too long. For one thing, the body, though it can be awake, generally cannot be consciously controlled if the ''hún'' is further away than about fifteen meters. Moreover, the further in time and space the ''hún'' and body are separated, the greater the risk that the bond between them will weaken, to the point that it can be entirely severed. Without a bound ''hún'', the body will eventually begin acting entirely under the direction of the ''pò''.<br />
<br />
Even if the bond does not decay and sever by itself, the absence of the ''hún'' opens it up to the action of outside forces. ''Fùshēn'' 附身, or possession, in which the ''hún'' of another being takes possession of a body, is much easier while the owner’s ''hún'' is away (or has been pushed out). Long-term possession can itself destroy the bond with the original ''hún''.<br />
<br />
It is possible, if done soon enough, for a priest to perform rituals to anchor the ''hún'' back to the body; but for anchoring to occur, the ''hún'' must be near the body. This can prove problematic should the severance occur while the ''hún'' is far away, as once the bond is broken, the ''hún'' has no guide back to its body and can become lost.<br />
<br />
Another form of affliction has to do with balance. When the ''pò'' overpowers the ability of the ''hún'' to restrain it - when one’s will is too weak to control one’s urges and appetites – an individual is led to excess and ill health. On the other hand, there are also situations where the ''hún'' overpowers the ''pò''; we hear of people neglecting their health over obsession with some task, or out of devotion to some ascetic principle. Likewise, different aspects of the ''hún'' ought to be balanced with each other.<br />
<br />
==== After Death ====<br />
The physical death of the body automatically severs the bond between it and the ''hún'', allowing it to go free. Many ''hún'', upon release, proceed to the afterlife; it is generally held, [[Tieyan people|in Tiěyá]], that they are reborn from there into new bodies, but in truth this must remain in the province of religious belief; new ''hún'' do not have consistently verifiable memories of the time before conception, and although it has on rare occasions proven possible to call ''hún'' back from the afterlife, they are generally unable to communicate their experiences there to inquirers.<br />
<br />
Some, nonetheless, remain in this world. Generally this is because the ''hún'' is consumed by some overriding preoccupation that makes it reluctant to pass on. It may have some unfinished business it desires to see completed; it may be subject to some worldly obsession that it cannot let go of; it may be waiting for a loved one’s ''hún'' to join it in death before proceeding to the afterlife; it may simply be too curious or interested in the world to want to leave it immediately. The latter two, particularly, are the usual reasons for the ''hún'' of children to remain, as they generally lack the focus of purpose for the former two.<br />
<br />
The procession of a ''hún'' into the afterlife can be occasioned in a number of ways. Sometimes the purpose of their waiting will be completed, or they may even manage on their own to let go. Very often, however, if they will not go willingly and their failure to do so causes distress to themselves or to others, they must be ushered to their destination. This may be done either through counseling of the dead by trained priests, or (usually only in the case of particularly malevolent spirits) through rituals designed to evict the wayward ''hún'' from the mortal plane.<br />
<br />
== Classifications of Undead ==<br />
<br />
The term ''bùsǐ'' 不死, 'undead', is used to describe all those beings which, having once been alive and subsequently died, nonetheless become or remain active in some way after death; they are ''bùsǐ shēngwù'' 不死生物, 'undead creatures'. But there are many different kinds of undead, according to the presence and nature of its soul, its nature and state before death, the state of its body, its motivations, and so on. Exhaustive lists are available elsewhere. But it is possible to create broad classifications based on various factors.<br />
<br />
=== Factors ===<br />
==== ''Pò''-presence ====<br />
<br />
One must ask: is the undead in possession of a ''pò''?<br />
<br />
Many undead do not, particularly if they have no body, but the presence of a body does not necessarily imply that of a ''pò''. Although in nature the ''pò'' lingers with the body after death, it is possible by necromantic means to separate one from the other, so that the ''pò'' is dispelled - or even kept and bound to some other physical object - while the body is left without one. However, the ''pò'' itself must have a "body" - it need not be the original body, or even a biological creature, but it must be some physical object to which the ''pò'' is bound. Without one, it will disperse.<br />
<br />
Separating ''pò'' from body is, in fact, a common practice, because for the purposes of necromancers it is often not desirable for a ''pò'' to be retained. As previously mentioned, the ''pò'' has no capacity for reason or forethought, and is the seat of the primal desires and urges. Therefore, when an undead is being created to perform a particular kind of task, the behavior that a ''pò'' might engage in will often interfere with the directives its owners or creators might impose on the undead. Even many fully sapient and free-willed undead prefer not to be burdened with a ''pò'', which might only cause them to yearn for pleasures or urges that can no longer be entirely satisfied, whereas without one they are free to think clearly.<br />
<br />
Even in natural undead, the ''pò'' can cause trouble. Undead dominated by their ''pò'' often have hungers and desires that may involve human beings, other sapients, or the animals and objects important to them; if these creatures are not restrained by a ''hún'', they will pursue their chosen prey with little or no compunction.<br />
<br />
On the other hand, it is the ''pò'' that provides self-preservation instincts, without which an undead does not have the natural flight-or-fight responses, the automatic reactions against damage, that a living being might. An undead with no ''pò'' must perform such actions based entirely on quick thought or habit, or - in the case of less intelligent undead, which struggle with such things - must have the proper reactions implanted in its being by either necromantic or technological means. Although self-preservation is not always the highest priority for those who are, after all, already dead, most undead can be destroyed in one fashion or another.<br />
<br />
==== ''Hún''-presence ====<br />
<br />
One must ask: is the undead in possession of a ''hún''?<br />
<br />
As with the ''pò'', there are many undead that have no ''hún''. In some cases, as with animals or very young humans, they had none (or a very rudimentary one) in life; in other cases, it has moved on, or been lost somewhere far from the body, or simply has no interest in remaining near its mortal shell. In the cased of raised undead, it is often desirable, where intelligence and personality are not required - as in the case of menial workers - not to bind a true ''hún'' to the body, instead relying on external commands or implanted directions to control its behavior.<br />
<br />
Nonetheless, when a ''hún'' is present, some measure of care is demanded in how it is treated. Being capable of thought and feeling, it would not be appropriate to simply banish, bind, or unbind it without first having, if not its permission, then at least due cause. Nor should it be forgotten that, as thinking undead, those with a ''hún'' are often among the Kingdom’s most valued undead subjects.<br />
<br />
==== Corporeal vs. incorporeal ====<br />
<br />
One must ask: is the undead in possession of a body?<br />
<br />
Many people, when they think of the undead, think of those that are ''yǒuxíng'' (有形) , ‘corporeal’; more particularly, they think of dead bodies to whom motion has been restored. The definition of ''bùsǐ'', however, is much wider than that, and many undead are ''wúxíng'' (無形), ‘incorporeal’.<br />
<br />
Because of the nature of ''pò'',for which existence is closely tied to the body, ''wúxíng'' undead are almost entirely ''hún'', which are easily and naturally severed from the body at death. (Other events, as described in previous sections, can also sever the ''hún'' from the body, and despite death not directly playing a role the resulting beings must also considered undead.) Those ''pò''-undead usually considered ''wúxíng'' in common thought are in fact not technically so, but fall into a special class of corporeality (see commentary on ''dàixíng'' further below).<br />
<br />
''Wúxíng'' undead, not having physical bodies, are at a corresponding disadvantage at directly interacting with physical objects. Most of them have some measure of psychokinetic ability corresponding to the strength of their will, and can manipulate matter in this fashion, but even the strongest of spirits would be hard put to do so with the force or deftness afforded by a physical grip. On the other hand, ''wúxíng'' have several advantages. The most obvious are their lack of physical limitations; they can travel extremely fast and far with little effort, can move through walls and other obstructions, are immune to heat and cold.<br />
<br />
However, they also have - for all their helplessness with physical objects - a considerable ability to impact minds and souls, for their freedom from physical entanglement allows them to "resonate" in many and complicated ways with other ''hún'', of the living or the dead. It is in this fashion that they can most coherently communicate with the living; a ''wúxíng'' can implant sights, sounds, feelings, and perceptions into the mind of the recipient. Though not all spirits are equally proficient in doing so, one with enough control over this process can create extremely lifelike and convincing illusions of reality.<br />
<br />
''Wúxíng'' are also generally more adept at ''fùshēn'', 附身, or possession of a body; not being tied to a body themselves, they have no other anchor to pull them away. Although not all ''wúxíng'' are inclined to attempt possession, there are always those who, craving life, attempt to gain it by possessing the body of a living person. This is a much easier act if the person's ''hún'' is away or absent, else the possession will be resisted. A long-term and successful possession can result in the original ''hún'' (if any) having its bond to the body severed, leaving the ''wúxíng'' in complete control, but the ''wúxíng'' will not itself bind to the body without specific rituals being conducted. The ''wúxíng'' does not become truly alive, or corporeal, merely through possession, but is simply residing in a body.<br />
<br />
''Yǒuxíng'', corporeal beings, will be more familiar to most readers. A complete description of their capabilities is therefore unnecessary, but there are points that it is worthwhile to touch upon. Chief among these is that ''yǒuxíng'' undead may have only a ''pò'', only a ''hún'', both, or even neither.<br />
<br />
Most often, in ''yǒuxíng'' that have arisen spontaneously, there is only the ''pò'', which has remained clinging to the body and whose desires are the reason for the arising; the ''hún'', by contrast, will have been set free upon death. Nonetheless, it is not entirely uncommon for a ''hún'' to attempt to possess its former body, or even some other corpse, whether a ''pò'' is present or not. While there is little to no impediment to this process, the result is often unsatisfactory to the ''hún'', either because it craves actual life, or because, not being actually bound to the body it is inhabiting, it cannot be comfortable in it. To such beings, the services of a necromancer can be very welcome, as such a one would be able to bind it into a body.<br />
<br />
''Yǒuxíng'' that have been raised by design, by contrast, often do not have a ''pò'', only a ''hún''. Any ''pò'' that may have been in residence is frequently evicted as part of the process, since, as previously mentioned, its urges and desires can prove unpredictable and inefficient for a creature that is not alive; sapient undead often welcome its absence, as they feel able to think more clearly without its distractions. Some people, in planning for undeath, may feel that their ''pò'' represents such a significant part of them that it should remain with their body, and request this to be the case; but for most, the inclusion of some artificially crafted instincts (as for basic self-preservation and the like) suffice.<br />
<br />
This leads us, briefly, to the topic of artificial souls. In short, the role of either ''pò'' or ''hún'' in an undead can be taken by some set of predetermined commands, actions, or reactions. These can then be bound to a body through arcane means, or - in more technologically advanced societies - be programmed into necrocybernetic implants. While they are often not at the level of complexity of either type of human soul, they are usually quite sufficient for tasks of a menial nature or otherwise requiring only limited intellect, and indeed modern necromancy allows for undead that have no natural souls at all.<br />
<br />
There is a third category of corporeality that, although it could be considered a variant of ''yǒuxíng'' in that a physical form is involved, is different enough from the usual cases. This involves those undead that have a ''dàixíng'' 代形, ‘substitute body’. By this it is meant not merely that the souls in question are not bound to their original body, or even to some other organic body, but that they have been bound to an object that was not, in fact, originally alive at all. One of the more familiar contexts in which this occurs involves haunted areas, where some act of high impact occurring at or just before the time of death anchors the soul of the deceased - either ''pò'' or ''hún'', rarely both - to a particular place.<br />
<br />
It is a controlled version of this same process that necromancers use to house a soul, usually a ''hún'', in a ''língqì'' 靈器, 'phylactery' or 'spirit vessel'.<br />
<br />
[[Category:Essays]][[Category:Etzeland]]</div>Shyriathhttps://micras.org/wiki/index.php?title=Narbonne&diff=397183Narbonne2026-02-24T15:23:13Z<p>Shyriath: </p>
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<div>{{Alduria Article}}{{WIP}}<br />
{{Infobox City State<br />
|fullname = City of Narbonne<br><small>''State Capital of Napoléon''</small><br />
|commonname = Narbonne<br />
|photo = File:Sights of Narbonne.png<br />
|phototext = Top to bottom: the Arbābī Palace; the Bandar (old city port); the Terrasse Poitiers <br />
|flag = File:Narbonne Flag.png<br />
|coa = File:Narbonne CoA.png<br />
|motto = ''"Je brille sur la mer comme le soleil"''<br> <small>[[Alexandrian language|Alexandrian]]: "I shine upon the sea like the sun"</small><br />
|anthem = <br />
|map = File:Narbonne.png<br />
|mapversions = [https://micras.org/archives/bigworldb-v16.4.7.png 16.4.7]-present<br />
|capital = <br />
|largecity =<br />
|lang = <br />
|religion = <br />
|demnoun = Narbonnaise<br />
|demadj = Narbonnaise<br />
|govtype = <br />
|headofstatetitle = <br />
|headofstate = <br />
|legislature = <br />
|headoflegislaturetitle = <br />
|headoflegislature = <br />
|estdate = {{AN|1668}}<br />
|agerank = <br />
|area = <br />
|arearank = <br />
|pop = <br />
|activepop = <br />
|poprank = <br />
|currency = <br />
|abbrev = <br />
|timezone = [[Coordinated Micras Time|CMT+3]]<br />
|site = <br />
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|patron = <br />
|animal = Dolphin<br />
|drink = <br />
}}<br />
<br />
'''Narbonne''' is the capital city of the state of [[Napoléon]], within the Region of [[Alduria]], Federation of [[Alduria-Wechua|Nouvelle Alexandrie]]. Though the city proper is not the most populous even within its own state - that being [[Fort Laons]], followed in second place by [[Pontecorvo]] - it has an extensive metropolitan area that to some extent merges into that of [[Punta Santiago]] to the north. As a result, much of the state's population and industry can be found within and around Narbonne, and in some senses it is the gateway to the [[Southern Aldurian Riviera]].<br />
<br />
==Name==<br />
* [[Alexandrian language|Alexandrian]]: ''Narbonne''<br />
* [[Martino language|Martino]]: ''Narbona''<br />
* [[wikipedia:Southern_Quechua|Wechua]]: ''Narpuna''<br />
* [[Babkhi language|Babkhi]]: traditionally ''عسلويه / ‘Asalūyeh'', sometimes also ''Narbūn''<br />
* [[wikipedia:Judaeo-Spanish|Ladino]]: treditionally ''Saluya'', but now more commonly ''Narbona''<br />
* [[wikipedia:Greek language|Constancian]]: ''Ναρβο / Narvo''<br />
* [[wikipedia:Brazilian Portuguese|Santanderian]]: ''Narbona''<br />
<br />
==History==<br />
Although there had been people living in the region for eons, the settlement originally called ‘Asalūyeh dates from {{AN|1555}}, when the declining [[Babkha|Kingdom of Babkha]] ceded nearby lands to [[Ashkenatza]] as [[Mahoz HaSephardim]], a homeland for the latter's Ladino-speaking Sephardic minority. Many Babkhans who were living in the Mahoz at the time of the cession departed in order to remain within the borders of their country, and ‘Asalūyeh was founded on the [[Gulf of Susa]] as a simple fishing village, in many ways a satellite of [[Punta Santiago|al-Santyaghu]] further north along the coast.<br />
<br />
Though the village was not directly hit by nuclear devices or fallout during the [[1598 Babkhan Holocaust|nuclear holocaust]] that devastated [[Eura]] in {{AN|1598}}, it suffered in the years afterward, being repeatedly sacked and raided, and changing hands numerous times between various petty warlords. The eventual construction of landward fortifications in {{AN|1612}} aided the situation somewhat, and the village became a tiny hereditary despotate and a minor port for privateers operating along the northwestern coasts of Eura.<br />
<br />
By the 1660s, northwestern Eura had become somewhat more stable, in the sense that the descendents of the Euran holocaust survivors had largely either settled down in prime locations, were relegated to a marginal existence elsewhere, or had died. The brief existence of [[Iteru]] marked a reappearance of state-level entities in the area, and although its own rule was cut short by the events of the [[Second Euran War]], the Susan Gulf coast was relatively undisturbed. This made it a choice destination for refugees fleeing the crumbling military regime in [[Altus]].<br />
<br />
The Arbab (despot) of ‘Asalūyeh viewed the newcomers as an economic opportunity, and offered them a deal. The hills rising above the town were fit for habitation, but were sparsely populated; in exchange for settling there and providing taxes and allegiance to himself, he would offer them law and order, protecting them from the few remaining bandits operating there. They agreed, and through the late 1660s a string of settlements appeared.<br />
<br />
This, however, triggered an even greater migration. The news of a region in a pleasant clime that welcomed [[Alexandria]]n settlers drew in members of the diaspora from [[Dos Gardenias|New Alexandria]] in [[Natopia]]. Within the space of a few years, ‘Asalūyeh found itself surrounded by, and increasingly inhabited by, mainly Alexandrian-speaking people. The nearest, and largest, of the new settlements outside the walls was named Narbonne in {{AN|1668}}.<br />
<br />
The following year, the [[Alduria|Republic of Alduria]] was proclaimed from nearby Punta Santiago. Many of the settlers, particularly those that had come later, were more inclined to give allegiance to the new republic than to a petty kinglet, and Babkhi merchants who were making good money off relations with the newcomers had no desire to antagonize their best customers. The Arbab of ‘Asalūyeh found himself increasingly sidelined, especially as the Altusian military was brought under Aldurian control.<br />
<br />
Narbonne officially integrated into Alduria in {{AN|1671}}, and became a local center of administration for the southern hinterlands of Alduria's mainland possessions. The despot, supported by certain segments of the Babkhi population, maintained a precarious autonomy for ‘Asalūyeh for several more years, but as it became clear that more and more of his subjects were finding his rule less profitable that it would be under Aldurian administration, he made the decision to surrender his position before someone decided to take it from him. After negotiating a pension for himself and his heirs, ‘Asalūyeh was incorporated into Alduria in {{AN|1674}}.<br />
<br />
The expansion of Aldurian territory south along the coast in the following years - into what would become the bulk of the [[Southern Aldurian Riviera]] - fueled a boom in local development. Both geographically and politically, Narbonne was well placed as a jumping-off point for settlers and construction crews heading south, standing between the cities of the north and the new territories.<br />
<br />
‘Asalūyeh's importance as a port, already overshadowed by Punta Santiago, was further reduced after the founding of the more modern port of Pontecorvo in {{AN|1680}}. Partly as a result of this, but also due to the increasing integration of the settlements, {{AN|1683}} saw the incorporation of ‘Asalūyeh into the city limits of Narbonne. This unintentionally reflected the Babkhi usage, which had referred to both settlements as ‘Asalūyeh (with the portion outside the walls being simply Outer ‘Asalūyeh).<br />
<br />
==Coat of arms and flag==<br />
The arms of Narbonne are blazoned as: ''Per fess or and azure, in chief a sun without face azure, in base a dolphin naiant or''. The flag consists of a yellow field, on which - all in blue - are two strips at top and bottom and a sun between two dolphins hauriant respectant. Both symbols were self-granted by the provisional government of Narbonne in {{AN|1668}} and confirmed by the Aldurian government after integration.<br />
<br />
Though no longer a separate city, ‘Asalūyeh retains a certain status for the purposes of local administration and continues to use an emblem dating to the days of Babkha, consisting of a blue roundel with, in gold, a [[wikipedia:Winged sun|winged sun]] in front of a downward-pointing trident. ‘Asalūyeh did not traditionally have a flag, but in modern times has begun to use one modeled after the design of the emblem.<br />
<br />
==Geography==<br />
Narbonne lies almost due south of [[Punta Santiago]], in west-central [[Napoléon]], [[Alduria]], [[Nouvelle Alexandrie]]. The city is situated between the southwestern coast of the [[Gulf of Susa]] and the low-lying [[Napoléonic Mountains]] that form the southern border of their namesake state.<br />
<br />
Narbonne is a very topographically interesting city; the Narbonnaise like to say that it has all the flat land one could want, provided one likes it sitting at an angle. Most of the city is in the hills above the coast, and as a result, many streets are switchbacks or otherwise wind their way around or between hillsides, and there are numerous road tunnels.<br />
<br />
The Vallée des Errants was the core of Alexandrian settlement beyond the walls of ‘Asalūyeh, and the corridor running between it and the latter - following the Shur River - is Narbonne's downtown area, though restricted water supplies have prevented it from being built up to quite the same degree as Punta Santiago's [[Campos Business District]]. The bulk of the city's residents and metropolitan area lie to the north and northeast; partly due to the highway extending in that direction, partly due to the attraction of Punta Santiago, and partly due to the more moderate climate as one goes north.<br />
<br />
The city backs onto Mazkuh, also known as Mont Plan.<br />
<br />
==Climate==<br />
The Gulf of Susa is home to a narrow northward extension of the [[Razamin Desert]] extending between its southern coast and the Napoléonic Mountains; Narbonne lies at the very northern tip of this region, in a [[wikipedia:Semi-arid climate|semi-arid]] transition zone between the desert and the [[wikipedia:Tropical savanna climate|tropical savanna climate]] to the north. The narrow coastal plain, though not quite as arid as it is further south, is still hot, sunny, and dry for much of the year, with somewhat rainier winters.<br />
<br />
The foothills are cooler and wetter, transitioning to a [[wikipedia:Oceanic climate#Subtropical highland variety (Cfb, Cwb)|subtropical highland oceanic]] climate in the upper reaches of the city on the lower slopes of Mazkuh.<br />
<br />
==Cityscape==<br />
<br />
===Architecture===<br />
<br />
===Subdivisions===<br />
====Riverside====<br />
Riverside lies along both banks of the narrow Shur River just below where it emerges from the foothills of Mazkuh. Serving as Narbonne's business district, Riverside is easily the highest-density district of the city, boasting a number of high-rises and skyscrapers, but is nonetheless not as developed as its equivalents in other cities of similar size. The tallest building in the city, the ornate Tour de Plaisance, is here, many of its offices occupied by travel agencies, tour operators, and PR agencies for locations throughout the Riviera.<br />
<br />
The landscape is not entirely built over, and the riverbanks themselves are home to Riverside Park, which serves the dual function of green space and spillover for winter floods.<br />
<br />
====Vallée des Errants====<br />
<br />
<br />
====‘Asalūyeh====<br />
The original settlement from which Narbonne grew, effectively Narbonne's old city. The area still has a very Babkhi flavor in both architectural style and local culture. It is home to the Arbābī Palace and the Bandar, the city's port.<br />
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===Other districts===<br />
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==Demographics==<br />
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==Economy==<br />
===Tourism===<br />
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==Culture==<br />
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==Government==<br />
===Executive===<br />
<br />
===Legislative===<br />
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===Safety===<br />
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==Media==<br />
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==Education==<br />
===Colleges and universities===<br />
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===Public and private schools===<br />
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==Transportation==<br />
===Public transport===<br />
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==Health and utilities==<br />
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==Sports==<br />
===Professional teams===<br />
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==International relations==<br />
===Twin towns – sister cities===<br />
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==Notable people from Narbonne==<br />
<br />
==See also==<br />
<br />
[[Category:Cities in Alduria]]<br />
[[Category:Cities of Nouvelle Alexandrie]]</div>Shyriathhttps://micras.org/wiki/index.php?title=%C3%87erid&diff=396759Çerid2026-02-19T20:24:28Z<p>Shyriath: </p>
<hr />
<div>{{WIP}}<br />
<br />
The '''Çerid''' (sing. '''Çer''') are a warm-blodded reptiloid species spread throughout northern [[Eura]]. Evidently of extra-[[Micras]]ian origin, they bear a general resemblance to concepts of dragons, though there are a number of characteristics associated with the latter that they do not share; they are, for instance, not any more interested in treasure than humans are, are considerably ''less'' interested in human maidens than humans are, cannot breathe fire, are not particularly prone to living in caves unless one is already the best shelter available, and so on.<br />
<br />
They are in fact a civilized species, for a given definition of civilization. While they did not progress far beyond the Bronze Age in terms of technological prowess prior to contact with humans, they used tools, constructed settlements, spoke a complex [[Çervelik|language]], and produced art and music. While their ability to manufacture modern technology is extremely limited, they adapt easily to its use where it fits their needs.<br />
<br />
== Population distribution ==<br />
While approximately a third of the Çer population is still concentrated in the [[Nouvelle Alexandrie|New Alexandrian]] protectorate of [[Çeridgul]], amidst and around the [[Gulf of Aqaba]], populations have scattered across northwestern Eura, across the area roughly between the Gulf of Aqabah to the south, the Gulf of Susa and the Nouradin River to the north, the hills of the [[Alduria]]n frontier to the west, and the interior hinterlands of [[Nivardom]] to the east. While Çerid have increasingly come to learn to live around humans, they still have a tendency to form their own separated settlements, or at least ethnic neighborhoods, even in friendly territory, where they can have a built environment suited to their own needs. In Constancia, where the Çer presence is tolerated but entirely unofficial, Çerid tend to live far from humans, who they are aware can usually outgun them in the event of competition, and are therefore often relegated to marginal land. That said, migratory male bands can often be found traveling in human-populated areas, especially if the inhabitants are not actively hostile and there are things to buy, sell or trade.<br />
<br />
Following the great western expansion of Antakia into the Razamin Desert and the influx of new human settlements into the rare patches of fertile territory there, the Çer populations inhabiting the region found themselves unable to eke out the living to which they were accustomed and [[History of the Çerid#The Aldurian Migration|migrated]] ''en masse'', pushing into southern Alduria, where the [[Nouvelle Alexandrie|New Alexandrian]] authorities granted them refugee and eventually citizen status and begun tackling the problems of trying to integrate a nonhuman, technologically backward population into the economy and social life of the nation.<br />
<br />
== Physical description ==<br />
The Çerid are a warm-blooded, scaled species, generally of a brown, yellow, or red coloration, with six limbs: two wings, two hindlimbs that serve exclusively as legs, and two forelimbs that serve either as legs or arms. When traveling over long distances, they walk on all fours, on the knuckles of the forepaws, but they can also stand and walk on their hind legs if carrying or manipulating something with their forelimbs. Their wings permitted them to fly easily on their homeworld, but resisting the heavier gravity of Micras is a more difficult prospect; any healthy adult can glide for a considerable distance from a height, but sustained flight now requires one to maintain a certain physical condition. Fliers are male by an overwhelming majority.<br />
<br />
== Gender differences and behavior ==<br />
This is due in part to the fact that females are the larger sex - and are more frequently too heavy to fly - and also the more territorial, so that once they have established themselves in an area they think of as theirs, they are less likely to travel far from it. In human legal terms, females are the holders and transmitters of [[wikipedia:Real property|real property]]. They tend to form unstable pecking orders with other local females, depending on personality, available resources, and luck; the highest-ranking ones may parlay their influence into large holdings for their families, while the lowest-ranking ones may be left with little or nothing in that area and may have to move elsewhere to advance. Adult females all have approximately olive-colored markings on their faces and across their backs, which darken with one's self-perceived social rank.<br />
<br />
Male Çerid are smaller and more wiry, more numerous (by about 2:1), more gregarious, and less territorial. They often own personal items or sometimes portable wealth, but rarely own territory, and if they have a permanent residence it is generally under a female's aegis - classically as a mate or husband, but sometimes for the purposes of chores or employment. A significant fraction of the male population has no fixed abode, and wanders the landscape, usually in groups. Often these are temporary, a way of conveying members to new opportunities of marriage or livelihood, but some have attained a semistable identity, maintained through internal rituals and active recruitment of new members to replace those who leave or pass away.<br />
<br />
Çerid have a tendency toward polyandry: it is frequent, though not universal, for females to have multiple husbands. This, combined with some female control over their own reproduction, makes the determination of biological paternity by anyone other than the mother effectively impossible without an understanding of genetics, and indeed the very concept is not acknowledged at a societal level. If a female with more than one husband bears children, the latter are said to have more than one father; the question of which one is the "real" one does not arise except in the context of being significantly closer to one father than another.<br />
<br />
== Sensoria ==<br />
=== Vision ===<br />
The visible spectrum for Çerid mostly overlaps with that of humans, although the Çer eye is able to perceive some near-infrared wavelengths that the human eye cannot. Çer vision is, however, much more sensitive to low-light conditions due to the presence of a ''[[wikipedia:Tapetum lucidum|tapetum lucidum]]'' in the eye. Çerid have forward-facing eyes with binocular vision, and therefore capable of depth perception.<br />
<br />
Aside from the main eyelids, xtauh have a transparent, sideways-closing [[wikipedia:Nictitating membrane|nictitating membrane]]. Among other functions, it protects their eyes from bright light and flying particles, allowing them to see even in adverse conditions.<br />
<br />
=== Hearing ===<br />
The Çerid hear through the long, stalklike antennae curving to either side of their heads, beginning above the eyes. The antennae pick up sounds in a range that is downshifted to lower frequencies compared to human hearing; they can hear noises of a lower pitch than humans can, but are insensitive to a certain range of high-pitched noises. In water, the sensitivity of the antennae is much greater.<br />
<br />
=== Smell and taste ===<br />
The Çerid have a greater sensitivity to meat- and protein-related smells than humans do, and are able to make finer distinctions between the quality and types of meat and other organs; otherwise their sense of smell is comparable to that of humans. Their sense of taste also does not differ greatly, although they are more likely to experience sourness as a pleasurable sensation.<br />
<br />
=== Empathy ===<br />
A distinctly nonhuman sense that the Çerid employ is empathy: the ability to psionically detect the state of feeling of another being. This sense can pick up some finer shades of feeling but is most sensitive to the most primal: hunger, fear, arousal, weariness. This sense can perceive direction, but has no "depth perception"; that is, there is no way to distinguish between a weak signal close up and a strong one at the limits of detection, except with the assistance of the other senses and by deduction.<br />
<br />
Its sensitivity depends on the strength of the feeling, the distance at which it originates, and the capacity of the mind for feelings; in general, the smaller the organism and the less complicated its brain, the weaker the signal is. For practical purposes, the limit of detection is 15 meters or so from the Çer's head for other Çerid and for many types of land prey, but less for fish; insects are barely detectable except at very close range.<br />
<br />
The empathic sense is passive, like hearing; unlike hearing, it cannot be blocked by any action or device of the possessor, though it is possible for a wandering mind to cease to pay attention to it. It is possible, however, for thinking minds to "muffle" their own feelings so that the empathic sense cannot detect them easily. Çerid frequently do so for reasons of privacy, though it is also fairly common for them to specifically avoid doing so when they wish to announce and emphasize how they feel. The fact that humans generally do not muffle their empathic output, nor in fact understand the need, is a perpetual source of annoyance; given that the same tendency is found in animals and in very young children, it leads many Çerid to assume that humans are intellectually stunted.<br />
<br />
[[Category:Species]][[Category:Çeridgul]][[Category:Nouvelle Alexandrie]][[Category:Alduria]]</div>Shyriathhttps://micras.org/wiki/index.php?title=%C3%87erid&diff=396758Çerid2026-02-19T20:23:50Z<p>Shyriath: </p>
<hr />
<div>{{WIP}}<br />
<br />
The '''Çerid''' (sing. '''Çer''') are a warm-blodded reptiloid species spread throughout northern [[Eura]]. Evidently of extra-[[Micras]]ian origin, they bear a general resemblance to concepts of dragons, though there are a number of characteristics associated with the latter that they do not share; they are, for instance, not any more interested in treasure than humans are, are considerably ''less'' interested in human maidens than humans are, cannot breathe fire, are not particularly prone to living in caves unless one is already the best shelter available, and so on.<br />
<br />
They are in fact a civilized species, for a given definition of civilization. While they did not progress far beyond the Bronze Age in terms of technological prowess prior to contact with humans, they used tools, constructed settlements, spoke a complex [[Çervelik|language]], and produced art and music. While their ability to manufacture modern technology is extremely limited, they adapt easily to its use where it fits their needs.<br />
<br />
== Population distribution ==<br />
While approximately a third of the Çer population is still concentrated in the [[Nouvelle Alexandrie|New Alexandrian]] territory of [[Çeridgul]], amidst and around the [[Gulf of Aqaba]], populations have scattered across northwestern Eura, across the area roughly between the Gulf of Aqabah to the south, the Gulf of Susa and the Nouradin River to the north, the hills of the [[Alduria]]n frontier to the west, and the interior hinterlands of [[Nivardom]] to the east. While Çerid have increasingly come to learn to live around humans, they still have a tendency to form their own separated settlements, or at least ethnic neighborhoods, even in friendly territory, where they can have a built environment suited to their own needs. In Constancia, where the Çer presence is tolerated but entirely unofficial, Çerid tend to live far from humans, who they are aware can usually outgun them in the event of competition, and are therefore often relegated to marginal land. That said, migratory male bands can often be found traveling in human-populated areas, especially if the inhabitants are not actively hostile and there are things to buy, sell or trade.<br />
<br />
Following the great western expansion of Antakia into the Razamin Desert and the influx of new human settlements into the rare patches of fertile territory there, the Çer populations inhabiting the region found themselves unable to eke out the living to which they were accustomed and [[History of the Çerid#The Aldurian Migration|migrated]] ''en masse'', pushing into southern Alduria, where the [[Nouvelle Alexandrie|New Alexandrian]] authorities granted them refugee and eventually citizen status and begun tackling the problems of trying to integrate a nonhuman, technologically backward population into the economy and social life of the nation.<br />
<br />
== Physical description ==<br />
The Çerid are a warm-blooded, scaled species, generally of a brown, yellow, or red coloration, with six limbs: two wings, two hindlimbs that serve exclusively as legs, and two forelimbs that serve either as legs or arms. When traveling over long distances, they walk on all fours, on the knuckles of the forepaws, but they can also stand and walk on their hind legs if carrying or manipulating something with their forelimbs. Their wings permitted them to fly easily on their homeworld, but resisting the heavier gravity of Micras is a more difficult prospect; any healthy adult can glide for a considerable distance from a height, but sustained flight now requires one to maintain a certain physical condition. Fliers are male by an overwhelming majority.<br />
<br />
== Gender differences and behavior ==<br />
This is due in part to the fact that females are the larger sex - and are more frequently too heavy to fly - and also the more territorial, so that once they have established themselves in an area they think of as theirs, they are less likely to travel far from it. In human legal terms, females are the holders and transmitters of [[wikipedia:Real property|real property]]. They tend to form unstable pecking orders with other local females, depending on personality, available resources, and luck; the highest-ranking ones may parlay their influence into large holdings for their families, while the lowest-ranking ones may be left with little or nothing in that area and may have to move elsewhere to advance. Adult females all have approximately olive-colored markings on their faces and across their backs, which darken with one's self-perceived social rank.<br />
<br />
Male Çerid are smaller and more wiry, more numerous (by about 2:1), more gregarious, and less territorial. They often own personal items or sometimes portable wealth, but rarely own territory, and if they have a permanent residence it is generally under a female's aegis - classically as a mate or husband, but sometimes for the purposes of chores or employment. A significant fraction of the male population has no fixed abode, and wanders the landscape, usually in groups. Often these are temporary, a way of conveying members to new opportunities of marriage or livelihood, but some have attained a semistable identity, maintained through internal rituals and active recruitment of new members to replace those who leave or pass away.<br />
<br />
Çerid have a tendency toward polyandry: it is frequent, though not universal, for females to have multiple husbands. This, combined with some female control over their own reproduction, makes the determination of biological paternity by anyone other than the mother effectively impossible without an understanding of genetics, and indeed the very concept is not acknowledged at a societal level. If a female with more than one husband bears children, the latter are said to have more than one father; the question of which one is the "real" one does not arise except in the context of being significantly closer to one father than another.<br />
<br />
== Sensoria ==<br />
=== Vision ===<br />
The visible spectrum for Çerid mostly overlaps with that of humans, although the Çer eye is able to perceive some near-infrared wavelengths that the human eye cannot. Çer vision is, however, much more sensitive to low-light conditions due to the presence of a ''[[wikipedia:Tapetum lucidum|tapetum lucidum]]'' in the eye. Çerid have forward-facing eyes with binocular vision, and therefore capable of depth perception.<br />
<br />
Aside from the main eyelids, xtauh have a transparent, sideways-closing [[wikipedia:Nictitating membrane|nictitating membrane]]. Among other functions, it protects their eyes from bright light and flying particles, allowing them to see even in adverse conditions.<br />
<br />
=== Hearing ===<br />
The Çerid hear through the long, stalklike antennae curving to either side of their heads, beginning above the eyes. The antennae pick up sounds in a range that is downshifted to lower frequencies compared to human hearing; they can hear noises of a lower pitch than humans can, but are insensitive to a certain range of high-pitched noises. In water, the sensitivity of the antennae is much greater.<br />
<br />
=== Smell and taste ===<br />
The Çerid have a greater sensitivity to meat- and protein-related smells than humans do, and are able to make finer distinctions between the quality and types of meat and other organs; otherwise their sense of smell is comparable to that of humans. Their sense of taste also does not differ greatly, although they are more likely to experience sourness as a pleasurable sensation.<br />
<br />
=== Empathy ===<br />
A distinctly nonhuman sense that the Çerid employ is empathy: the ability to psionically detect the state of feeling of another being. This sense can pick up some finer shades of feeling but is most sensitive to the most primal: hunger, fear, arousal, weariness. This sense can perceive direction, but has no "depth perception"; that is, there is no way to distinguish between a weak signal close up and a strong one at the limits of detection, except with the assistance of the other senses and by deduction.<br />
<br />
Its sensitivity depends on the strength of the feeling, the distance at which it originates, and the capacity of the mind for feelings; in general, the smaller the organism and the less complicated its brain, the weaker the signal is. For practical purposes, the limit of detection is 15 meters or so from the Çer's head for other Çerid and for many types of land prey, but less for fish; insects are barely detectable except at very close range.<br />
<br />
The empathic sense is passive, like hearing; unlike hearing, it cannot be blocked by any action or device of the possessor, though it is possible for a wandering mind to cease to pay attention to it. It is possible, however, for thinking minds to "muffle" their own feelings so that the empathic sense cannot detect them easily. Çerid frequently do so for reasons of privacy, though it is also fairly common for them to specifically avoid doing so when they wish to announce and emphasize how they feel. The fact that humans generally do not muffle their empathic output, nor in fact understand the need, is a perpetual source of annoyance; given that the same tendency is found in animals and in very young children, it leads many Çerid to assume that humans are intellectually stunted.<br />
<br />
[[Category:Species]][[Category:Çeridgul]][[Category:Nouvelle Alexandrie]][[Category:Alduria]]</div>Shyriathhttps://micras.org/wiki/index.php?title=Paso_del_Sol&diff=396332Paso del Sol2026-02-15T02:12:47Z<p>Shyriath: /* Çerid */</p>
<hr />
<div>{{Nouvelle Alexandrie Article}}<br />
{{NAXInfobox<br />
| above = El Paso del Sol<br />
| image = [[File:PasodelSol1738.png|225px]]<br />
| caption = ''An aunt helps her niece get ready for her Paso del Sol in [[Ciudad Real]], [[Santander]]; {{AN|1738}}.''<br />
<br />
| header1 = Overview<br />
| label1 = Also known as<br />
| data1 = ''Le Passage du Soleil'' ([[Alexandrian language|Alexandrian]])<br>''Inti Chimpay'' ([[Wechua language|Wechua]])<br>''Waka Yara'' ([[Wakara language|Wakara]])<br />
| label2 = Type<br />
| data2 = Cultural, civic<br />
| label3 = Observed by<br />
| data3 = {{team flag|Nouvelle Alexandrie}}<br />
| label4 = Significance<br />
| data4 = Coming-of-age ceremony for 16-year-olds<br />
| label5 = Date<br />
| data5 = Varies by family; typically between the honoree's 16th birthday and the end of their 16th year<br />
| label6 = Frequency<br />
| data6 = Once per individual<br />
<br />
| header7 = Elements<br />
| label7 = Service project<br />
| data7 = ''El servicio'' (service), a community service undertaking completed before the ceremony<br />
| label8 = Ceremony<br />
| data8 = ''La fiesta'' (party), a public gathering with presentation, blessing, and communal meal<br />
| label9 = Symbolic object<br />
| data9 = ''Cinta del sol'' (sun-cord), a handmade braided textile<br />
<br />
| header10 = Origins<br />
| label10 = Period of origin<br />
| data10 = c. {{AN|1695}}-{{AN|1710}}<br />
| label11 = Place of origin<br />
| data11 = [[Cardenas|Cárdenas]], FCD<br />
| label12 = Related traditions<br />
| data12 = [[Ayni]], [[Faith of Inti|Intic solar traditions]], [[Yukiyu Atabey|Wakara sun traditions]], [[Alexandrian consciousness|Alexandrian civic tradition]]<br />
}}<br />
'''El Paso del Sol''' ([[Alexandrian language|Alexandrian]]: ''Le Passage du Soleil''; [[Wechua language|Wechua]]: ''Inti Chimpay''; [[Wakara language|Wakara]]: ''Waka Yara'') is a coming-of-age tradition observed throughout the [[Nouvelle Alexandrie|Federation of Nouvelle Alexandrie]], in which a young person, upon reaching the age of 16, completes a period of community service and is formally recognized as a contributing member of their community through a public ceremony. The tradition is practiced across ethnic, religious, and regional lines, making it one of the few cultural institutions shared by virtually all New Alexandrians regardless of background.<br />
<br />
The ceremony centers on three elements: a service project completed by the young person for the benefit of their ''[[ayllu]]'' or local community, a public gathering at which the project is presented and the young person is received as a full participant in community life, and the weaving and bestowing of a ''cinta del sol'' (sun-cord), a braided textile incorporating colors and patterns meaningful to the honoree's family and region. The tradition draws on [[Wechua people|Wechua]] principles of ''[[ayni]]'' (reciprocity) and ''[[mink'a]]'' (communal labor), [[Alexandrian people|Alexandrian]] civic ideals of meritocratic contribution, and solar symbolism shared across the [[Faith of Inti]], the [[Yukiyu Atabey]] faith, and Alexandrian light-and-learning traditions.<br />
<br />
The Paso del Sol emerged organically in mixed communities in and around [[Cardenas|Cárdenas]] during the first decades of the federation, roughly between {{AN|1695}} and {{AN|1710}}, and spread through family networks and local adoption rather than government mandate. By the 1730s it was practiced across most of the federation. The incorporation of [[Boriquén]] in {{AN|1719}} added a fourth cultural layer, with [[Wakara people|Wakara]] communities adopting the tradition as ''Waka Yara'' and contributing their own ceremonial elements. A {{AN|1742}} survey by the [[Institute of Public Opinion]] found that 87% of New Alexandrian families with children had held or planned to hold a Paso del Sol.<br />
<br />
== Origins ==<br />
The founding of the [[Alduria-Wechua|Federation of Alduria and the Wechua Nation]] in {{AN|1685}} brought together populations with distinct coming-of-age customs. [[Wechua people|Wechua]] families in the highlands observed the ''warachikuy'', a series of physical and spiritual trials linked to the [[Faith of Inti]] that marked a young person's readiness for communal responsibility. [[Alexandrian people|Alexandrian]] families, particularly those affiliated with the [[Autocephalous Nazarene Church of Alexandria|Church of Alexandria]], held formal presentations blending religious blessing with civic recognition, often timed to the completion of secondary education. [[Alduria|Aldurian]] settler communities in [[Eura]] had developed their own local customs rooted in neighborhood solidarity and parish life.<br />
<br />
In the new federal capital of [[Cardenas|Cárdenas]] and in other mixed settlements across [[Alduria]], these populations lived side by side for the first time. Children attended the same schools and formed friendships across cultural lines, but when they reached the age of passage, each family retreated to its own tradition. The ceremonies were held separately, in different languages, at different times, before different communities. For families of mixed heritage, the situation was particularly awkward, as choosing one tradition often meant slighting the other side of the family.<br />
<br />
=== The Echeverría-Quispe ceremony (c. 1698-1702) ===<br />
The earliest documented Paso del Sol is attributed to the household of Captain Rodrigo Echeverría and his wife Qhawa Quispe, who lived in the Barrio de la Federación, a mixed neighborhood in southwestern [[Cardenas|Cárdenas]]. Echeverría, a retired [[Federal Forces of Nouvelle Alexandrie|federal army]] officer of Aldurian descent, had served alongside Wechua soldiers during the federation's early border campaigns. Quispe came from a minor ''ayllu'' near [[Parap]] and was a weaver of some local reputation.<br />
<br />
When their eldest daughter, Isabela Echeverría Quispe, turned 16 around {{AN|1700}}, the couple faced the dilemma common to mixed families. Quispe's mother, who lived with the family, insisted on the ''warachikuy'' framework, particularly its emphasis on service and reciprocity. Echeverría's Alexandrian-born mother wanted a civic presentation at the neighborhood church. Neither woman would yield.<br />
<br />
The compromise they reached contained, in embryonic form, all three elements of the modern Paso del Sol. Isabela spent three months helping repair the Barrio de la Federación's irrigation canal, a project that served both Wechua farming families and Aldurian households in the neighborhood. On the evening of her 16th birthday, the family held a gathering in the courtyard of their home, open to the entire barrio. Isabela described what she had done and why. Her Wechua grandmother bound a woven cord around her wrist and spoke a blessing in [[Wechua language|Wechua]], asking Inti to witness the child's emergence into responsibility. Her Alexandrian grandmother pinned a small sun-shaped brooch to her dress and spoke in [[Alexandrian language|Alexandrian]] about duty and knowledge. Neighbors from both communities attended. By most accounts, both grandmothers cried, beaming with pride.<br />
<br />
The ceremony was remembered in the neighborhood. The following year, two other families with children turning 16 asked the Echeverría-Quispe family how they had organized it. By {{AN|1705}}, at least a dozen families in the Barrio de la Federación held similar ceremonies, each adapting the basic framework to their own circumstances and family traditions.<br />
<br />
=== Headmaster Tomás Aguirre and the Escuela Federada ===<br />
The tradition might have remained a neighborhood custom had it not caught the attention of [[Tomás Aguirre]], headmaster of the [[Escuela Federada de Cárdenas]], one of the city's first mixed-enrollment secondary schools. Aguirre, an Aldurian educator with strong sympathies for the [[Wechua people|Wechua]] communal model of education, had been struggling with a practical problem: his school's graduating students dispersed each year into separate cultural ceremonies that undid months of shared classroom experience.<br />
<br />
Around {{AN|1706}}, Aguirre began encouraging families in his school's enrollment to adopt the Barrio de la Federación model. He gave it structure without making it rigid. He suggested the service project be completed during the student's final year, allowing school resources to support it. He proposed that families gather at the school for the ceremony if they lacked space at home, creating a semi-public venue that was neither church nor temple. And he gave the tradition its Martino name: ''El Paso del Sol'', drawing on the solar imagery that resonated with Wechua, Alexandrian, and secular families alike.<br />
<br />
Aguirre's contribution was systematization, not invention. He wrote a short pamphlet, ''Nuestros Hijos al Sol'' ("Our Children to the Sun"), printed in {{AN|1708}}, that described the tradition in simple terms and offered suggestions for service projects, ceremony format, and the woven cord. The pamphlet circulated among schools in Cárdenas and, through the network of federal educators, reached [[Alduria]], the [[Wechua Nation]], and [[Santander]] within a few years.<br />
<br />
=== Aristocratic adoption ===<br />
The Paso del Sol carried a faint association with working-class and mixed-heritage families in its first decade. This changed in {{AN|1714}} when [[Princess Urpi]], Countess of Suyukuna Hatun, held a Paso del Sol for her son, Intiwan Kusi Yachay, at the family estate near [[Parap]]. Princess Urpi had married [[Pacha Yachay]], Baron of Illimani, a Wechua nobleman, in {{AN|1698}}, and the couple moved in both court and ''ayllu'' circles. Their decision to use the Paso del Sol rather than a traditional ''warachikuy'' or Alexandrian presentation was noted at court.<br />
<br />
Intiwan's ceremony was modest by royal standards but public enough to be reported in the Cárdenas press. He had spent several months assisting a village school near his family's estate, helping to catalog and preserve a collection of ''[[quipu]]'' records that had been damaged by flooding. At the ceremony, both Wechua and Alexandrian guests attended. [[King of Nouvelle Alexandrie|King]] [[Manco Cápac|Manco Cápac I]], Intiwan's grandfather, did not attend due to ill health, but sent a written blessing that referenced both Inti and the Alexandrian tradition of civic duty.<br />
<br />
The royal family's implicit endorsement basically completely removed whatever social stigma had attached to the custom. Within a few years, minor noble families in [[Santander]], [[Valencia]], and [[North Lyrica]] began holding their own versions. Each adapted the tradition to local circumstances, but the core elements, the service project, the public ceremony, the woven cord, remained constant.<br />
<br />
=== Spread and consolidation (1710-1735) ===<br />
By {{AN|1720}}, the Paso del Sol was practiced in all twelve [[Administrative divisions of Nouvelle Alexandrie|regions]] of the federation, though unevenly. It was strongest in urban areas with mixed populations, weaker in homogeneous rural communities where older traditions persisted. In the [[Wechua Nation]] highlands, families often blended elements of the ''warachikuy'' with the Paso del Sol format, treating the service project as a modern expression of ''ayni'' while retaining Intic prayers and solar rituals. In [[Alduria]] and other predominantly Alexandrian-speaking areas, the ceremony took on a more formal civic character, sometimes held in conjunction with school graduation or [[Civic Participation and Engagement Act, 1743|civic assembly]] induction.<br />
<br />
The incorporation of [[Boriquén]] in {{AN|1719}} brought the tradition into contact with [[Wakara people|Wakara]] communities. The Wakara recognized something familiar in its structure: the ''areyto'' (ceremonial gathering) tradition already included communal recognition of young people, and the solar symbolism aligned with the [[Yukiyu Atabey]] faith's veneration of the sun. By the late 1720s, Wakara families in [[Hato Rey]] and [[Guánica]] had adopted the tradition under the name ''Waka Yara'' ("Sun Emergence"), a term drawn from the creation narrative in which the first Wakara child emerged from the earth under the light of the sun. The Wakara adaptation added maritime elements, including offerings to [[Atabey]] and the use of shell and coral in the woven cord, reflecting [[Boriquén]]'s coastal identity.<br />
<br />
The tradition's spread was never uniform or centrally directed. Families learned it from neighbors, relatives, and school communities. Regional variations developed naturally. No legislation mandated or regulated the Paso del Sol, and no single authority defined its correct form. This informality proved to be its strength: because it belonged to no one tradition, it could absorb elements from all of them.<br />
<br />
== Structure ==<br />
The Paso del Sol has no fixed liturgy or official format. Families adapt it to their means, their cultural background, and their community. The following describes the most common elements, recognizing that wide variation exists.<br />
<br />
=== The service project (''el servicio'') ===<br />
The heart of the Paso del Sol is the service project, which the young person completes in the months or year before the ceremony. The project must benefit the local community in some tangible way. It is chosen by the young person, often with family or community guidance, and is expected to reflect genuine effort, consideration, and thought rather than token or shallow participation. Projects vary enormously depending on the family's circumstances (as well as means) and the community's needs. Common examples include:<br />
* Assisting with the maintenance or construction of a community facility (a library, a park, a clinic, a canal);<br />
* Tutoring younger students in a subject the young person excels in;<br />
* Organizing a neighborhood cleanup, planting project, or beautification effort;<br />
* Cataloging or preserving local historical materials, oral histories, or cultural artifacts;<br />
* Volunteering with a civic organization, religious institution, or charitable body;<br />
* Contributing to a family agricultural project with a communal benefit, such as sharing surplus harvest.<br />
<br />
The project is not evaluated by any formal body. There is no grade, no certificate, no official standard. The community itself judges whether the effort was sincere. In practice, this means the project's ambition and scale vary with the family's resources. A wealthy family's child might fund a school library; a poor family's child might spend weekends helping an elderly neighbor repair a roof. Both are considered just as valid as the other, with the greater point being not the scale of the contribution but the mere act of giving back.<br />
<br />
Many schools, particularly in [[Cardenas|Cárdenas]], [[Punta Santiago]], and other major urban centers, have developed informal support systems that help students identify service opportunities and provide mentorship. These are voluntary and carry no academic credit, though some educators have advocated for formal integration into the curriculum. Such proposals have generally been resisted by families who view the Paso del Sol as a private tradition rather than a government program.<br />
<br />
=== The ceremony (''la fiesta'') ===<br />
[[File:TheBinding1752NAX.png|200px|thumb|right|A young woman in the [[Wechua Nation]] has her grandmother do her binding during her Paso ceremony; {{AN|1752}}.]]<br />
The ceremony itself is a gathering of family, friends, and community members at which the young person is recognized as a full participant in community life. It is held at a time and place chosen by the family, typically within a few months of the honoree's 16th birthday. Venues range from family homes and courtyards to school halls, community centers, and, in wealthier families, rented event spaces.<br />
<br />
The ceremony generally follows a loose sequence, though no two are identical. The ceremony usually begins with the presentation. The young person stands before the assembled guests and describes the service project they completed, with evidence and proof. This is not a formal speech in most cases, but more of an account of what they did, who they helped, how it helped, and what they learned. In some families, particularly in the [[Wechua Nation]], the presentation is given in [[Wechua language|Wechua]] even if the family ordinarily speaks [[Martino language|Martino]] at home, as a mark of cultural respect. In [[Boriquén]], the presentation is often given in [[Wakara language|Wakara]].<br />
<br />
The presentation is the followed by the binding. A family elder, usually a grandparent, ties the ''cinta del sol'' (sun-cord) around the young person's wrist, forearm, or upper arm. The elder speaks a blessing. The words are not standardized and may be in any language. Common themes include: gratitude to the sun for witnessing the child's growth, a charge to serve the community as they have been served, and an invocation of ancestors. In [[Faith of Inti|Intian]] families, the blessing explicitly addresses Inti and [[Pachamama]]. In [[Autocephalous Nazarene Church of Alexandria|Nazarene]] families, it may include a prayer to the saints. In [[Yukiyu Atabey]] families, it invokes Yukiyu and Atabey. Secular families offer words of encouragement and pride without religious content.<br />
<br />
This is then followed by the response. This is when the young person responds, typically with thanks to their family and community. In formal ceremonies, the response includes a statement of intention: what the young person hopes to contribute in the years ahead. This is not a binding promise but a public declaration of purpose. Some families treat it lightly; others invest it with gravity.<br />
<br />
The ceremony then ends with a large celebration that includes a meal, music, and socializing. The scale depends entirely on the family. In working-class neighborhoods, the celebration may be a potluck in a courtyard or a barbeque. In wealthy families, it may be a catered affair with a live band. The communal meal is considered essential regardless of its scale, an expression of ''ayni'' in which the community that witnessed the young person's emergence now feeds and celebrates them.<br />
<br />
=== The sun-cord (''cinta del sol'') ===<br />
The ''cinta del sol'' (Wechua: ''inti watana''; Wakara: ''waka-habay'') is a braided textile cord given to the honoree during the ceremony. It is the tradition's most visible and distinctive element, and its creation is considered as important as the ceremony itself.<br />
<br />
[[File:SunCord1748NAX.png|200px|thumb|right|A sun cord from a Wechua family near [[Parap]]; {{AN|1752}}.]]<br />
==== Construction ====<br />
The cord is braided from multiple threads, each in a color chosen to represent something meaningful. There is no universal color code that one can point to, but there are some broad conventions that have developed over time. For instance, using gold or yellow threads is very common because it represents the sun, the tradition's central symbol. This is present in virtually every cord. A thread in the color associated with the family's [[Administrative divisions of Nouvelle Alexandrie|region]] (often drawn from the regional flag or coat of arms) is also very common. Other common conventions are to have a thread in a color chosen by the honoree, representing their personal identity or aspiration, or threads representing the family's cultural heritage: blue and white for [[Alexandrian people|Alexandrian]] families, red and gold for [[Wechua people|Wechua]] families, green for [[Wakara people|Wakara]] families, and so on.<br />
<br />
The cord is made by hand, usually by a female family elder, though this convention has relaxed in recent decades. In [[Wechua people|Wechua]] families, the cord is woven using techniques derived from the traditional textile arts, and the weaver may incorporate ''pallay'' patterns with specific meaning. In [[Wakara people|Wakara]] families, the cord often includes shell beads, coral fragments, or seeds alongside the braided thread, reflecting [[Boriquén]]'s maritime traditions. In urban families without strong ties to either weaving tradition, the cord may be simpler, a plain braid of colored threads purchased from a market, but the handmade quality is emphasized. Machine-made cords are considered inappropriate, inauthentic, and maybe even tacky.<br />
<br />
In some families, particularly in [[Santander]] and [[Valencia]], small charms or tokens are knotted into the cord: a miniature book for a family that values education, a tool for a family of craftspeople, a coin for merchants. This practice appears to derive from Alexandrian traditions of symbolic gift-giving.<br />
<br />
==== Wearing and significance ====<br />
The cord is worn during the ceremony and for a period afterward, typically until it naturally frays and falls off, which can take weeks or months depending on the materials. Most families then preserve it. Some families display the cords of multiple generations together, creating a visible record of the family's history of community participation. In the [[Wechua Nation]], cords are sometimes buried with their owner at death, returning the bond to [[Pachamama]].<br />
<br />
The cord is not a religious object and carries no sacramental significance. It is a social token, it is proof that the young person completed their service and was received by the community. Its value is sentimental and communal rather than spiritual, though families with strong religious identities may invest it with additional meaning.<br />
<br />
== Regional variations ==<br />
=== Wechua Nation ===<br />
In the [[Wechua Nation]], the Paso del Sol blends with older ''warachikuy'' traditions. The ceremony is called ''Inti Chimpay'' ("Approaching the Sun") and is typically held at sunrise, with the family and guests gathering before dawn to receive the first light together. Service projects in highland communities often involve agricultural labor: repairing terrace walls, clearing irrigation channels, or contributing to a communal planting. The ''inti watana'' cord is woven by the honoree's maternal grandmother, or, if she is unavailable, by the eldest female weaver in the ''ayllu''. The blessing is spoken in [[Wechua language|Wechua]] and addresses Inti and [[Pachamama]] directly.<br />
<br />
In communities where the [[Faith of Inti]] is strong, a priest or priestess of Inti may attend and offer a secondary blessing, though this is a family choice and not a requirement. Some families hold the ceremony at or near a ''wak'a'' (sacred site), while others hold it at home. The communal meal afterward typically features ''pachamanca'' (earth-oven cooking), with food prepared in a pit lined with hot stones.<br />
<br />
=== Alexandrian-speaking communities ===<br />
In [[Alduria]], [[Santander]], and [[Valencia]], the tradition usually has a more formal civic character. It is called either ''El Paso del Sol'' or ''Le Passage du Soleil'' depending on the family's primary language. Ceremonies are often held in school halls, civic assembly rooms, or parish community centers. The presentation tends to be more structured, resembling a short public speech. Some families invite a local civic figure, a teacher, an assembly member, a neighborhood council president, to say a few words of recognition.<br />
<br />
The ''cinta del sol'' in these regions is often simpler in construction but may include charms or tokens specific to the family's profession or heritage. Alexandrian families frequently incorporate a small sun motif or the fleur-de-lis alongside the gold thread. The blessing is given in [[Alexandrian language|Alexandrian]] or [[Martino language|Martino]] and tends to emphasize civic duty, educational achievement, and family honor.<br />
<br />
In some neighborhoods of [[Punta Santiago]], families have developed a practice of holding multiple Pasos del Sol on the same evening, with several families sharing the cost of a venue and a meal. These communal celebrations, locally called ''solstices'', can involve a dozen or more honorees and blur the line between private family ceremony and neighborhood festival.<br />
<br />
=== Boriquén ===<br />
In [[Boriquén]], the tradition is called ''Waka Yara'' ("Sun Emergence"), and it is one of the most distinctive regional variants. The [[Wakara people|Wakara]] adaptation draws heavily on the creation narrative in which the first Wakara child emerged from the earth under the sun's light. The ceremony is treated as a re-enactment of that emergence: the honoree is said to be born a second time, not from the body but from the community.<br />
<br />
The service project in [[Boriquén]] often has a maritime or environmental dimension, reflecting the region's coastal economy and the [[Yukiyu Atabey]] faith's emphasis on harmony with the natural world. Common projects include beach and reef maintenance, assistance to fishing cooperatives, mangrove restoration, and participation in traditional boat-building workshops.<br />
<br />
The ''waka-habay'' (sun-cloth) cord is braided with cotton thread and incorporates shell, coral, seed beads, and sometimes small carved ''semi'' (spirit figures). It is typically made by a paternal or maternal elder, and the braiding process itself is treated as a ceremonial act, sometimes performed over several days with the participation of extended family. The blessing invokes [[Yukiyu Atabey|Yukiyu and Atabey]], and the honoree may also receive a small offering of cassava and salt water, representing the land and sea from which the Wakara draw sustenance.<br />
<br />
The ceremony in [[Boriquén]] is often held outdoors, near the water when possible. Sunset ceremonies are more common than sunrise, a local inversion attributed to the Wakara belief that the sun, having watched the child grow all day, blesses them with its final light before entrusting them to the moon and stars for the night ahead. Music, particularly drumming on the ''mayohuakan'' and the shaking of ''maraka'' (maracas), accompanies the celebration.<br />
<br />
=== North Lyrica and the Isles of Caputia ===<br />
In [[North Lyrica]] and the [[Isles of Caputia]], where [[Church of Caputia|Melusinian]] religious traditions are strong, the Paso del Sol often includes a Melusinian blessing alongside or instead of a secular one. Some families hold the ceremony in connection with a Melusinian religious service, though this integration is a local custom rather than church policy. The ''cinta del sol'' in these regions frequently includes blue thread representing the sea, reflecting the insular identity of [[Caputia|Caputian]] and Lyrican communities.<br />
<br />
=== Islas de la Libertad ===<br />
In the [[Islas de la Libertad]], which has a diverse and historically transient population, the Paso del Sol is practiced with particular enthusiasm as a marker of belonging. For families that arrived in the islands as refugees or migrants, holding a Paso del Sol for their children is a statement of permanent rootedness. Service projects in the islands often focus on refugee support organizations, multilingual education programs, or community infrastructure. The ceremony tends to be multilingual, with blessings and speeches in two or three languages reflecting the family's journey.<br />
<br />
=== Çerid ===<br />
The [[Çerid]] of Nouvelle Alexandria have also, since {{AN|1930}} or so, begun adopting a version of the Paso del Sol. The practice began among bands of migratory young males traveling around [[Alduria]], where they observed the tradition in person, but the increasing connectedness of the Çerid to the Internet has spread and shaped the practice among the more sedentary populations, particularly within the [[Çerid Autonomous State]]. The Çer version of the tradition, ''tunaçed-sushnama'' ("Standing Before the Sun"), has been informed by both Çer cultural practices, and by the view of the [[Taghlishen]] faith toward the world: <br />
<br />
When young Çerid prepare to leave home, or at least reach the age when they could leave home - in practice, this corresponds roughly to the same sixteen-year range as in humans - they may declare their intention to show their worthiness. In doing so, one will receive the local variation of the ''cinta del sol'', the ''ukadnidej'' ("glory-necklace"); this is a braided cord in many colors, incorporating a woven pattern - unique to the Çer's native ''[[Çerid_Autonomous_State#Levels_of_government|kashangul]]'' - whose end is formed into a long loop that can be passed over the head so that the ''ukadnidej'' can be worn around the neck. Typically this will be made by the child's eldest maternal ancestor.<br />
<br />
The ''ukadnidej'' is worn unadorned during the young Çer's service project (the ''chokal''), and, given the intense feeling of Çerid around property rights, serves as a kind of badge or passport: it signals to a property owner that the wearer is not an ordinary traveler, but is there to perform service, or is on their way to do so. Wearers of the ''ukadnidej'' are therefore given somewhat more leeway than random strangers or even government contractors might be (if they are not already recognized as locals).<br />
<br />
The ceremony - the ''tunaçed-sushnama'' itself - occurs after the completion of the ''chokal''. Between one and three times during the summer months -depending on how many Çerid in the community have completed their ''chokal'' during the previous year - they are taken to a place designated for the purpose, usually outdoors, if possible on a north-facing slope. During this time of year, the weather is usually sunny and dry. During the heat of midday, with their families and other members of the community present, the young Çerid each stand and face the sun, eyes closed, and speak on what they have accomplished with their ''chokal''. Members of the community who have personally witnessed some deed accounted for within the speech may speak up in affirmation (or in disagreement), a factor that may affect the subsequent judgment.<br />
<br />
Within the mythological framework of [[Taghlishen]], the sun is one of the eyes of Taghli, the celestial creator-goddess; the sun is the burning eye of judgment, the one that scours evil from the world with intense heat and light. Therefore, the account of one's deeds is intended not merely to testify to them before one's family and community, but before Taghli in her most judgeful mood. Although the participants are allowed to drink, or (if not actively speaking) to sit, they may not in any way shield themselves from the sun during this time. Therefore the ''tunaçed-sushnama'' is not merely a recounting and judgment of deeds, but a physical trial - a trial by fire, so to speak.<br />
<br />
When the ''tunaçed-sushnama'' is finished, each person has their speech judged by the assembled members of the community. The community elders present and tie a charm to the end of the ''ukadnidej'' to signify a successful completion. Anyone who has not been objected to receives at least the basic one, a small, soapstone disc carved with a symbol representing the kind of service done; those judged to have done something particularly impressive, or with outstanding effort, are awarded a charm made of bronze. More rarely, a bronze charm with enameled sun-rays around the edge may be presented as a sort of first prize, though this requires not merely an exemplary service but multiple supporting witnesses.<br />
<br />
''Ukadnidejid'' with attached charms, especially the bronze ones, are considered status symbols among the newer generations, and are of great interest to those looking for partners. Perhaps inevitably, the issue of unearned ''ukadnidejid'' and counterfeited charms has arisen in this context.<br />
<br />
== Social significance ==<br />
The Paso del Sol serves several social functions beyond its immediate ceremonial purpose. It acts as a leveling institution. Because the service project is judged by effort rather than expense, and because the ceremony's format is flexible enough to accommodate any budget, the Paso del Sol is well practiced across class lines. A factory worker's daughter and an aristocrat's son both complete their service and receive their cord. The tradition does not erase inequality, but it does create a shared experience that cuts across it.<br />
<br />
It reinforces the principle of ''ayni'', reciprocity, as a core New Alexandrian value. The young person gives to the community before the community celebrates them. This sequence is deliberate and widely understood. Families that skip or minimize the service component are quietly judged. The message is consistent: you earn your place by contributing to it. El Paso also provides a shared cultural reference point in a federation that is otherwise divided by language, religion, ethnicity, and regional identity. When New Alexandrians from different backgrounds meet, the question ''"Ya hiciste tu Paso?"'' ("Did you do your Paso?") opens common ground. Stories about service projects, awkward speeches, and family cords are exchanged the way stories about schooling or military service might be in other nations. It also creates an annual rhythm of civic engagement. In neighborhoods and schools, the Paso del Sol season, loosely concentrated in the warmer months when outdoor ceremonies are possible, generates visible community activity such as young people working on projects, families preparing cords and meals, gatherings in courtyards and parks. This visibility normalizes public service as an expectation rather than an exception.<br />
<br />
== The Paso del Sol and religious practice ==<br />
The Paso del Sol is secular in origin and structure. No religious authority claims it, and no faith tradition considers it a sacrament or rite. Families add religious elements as they choose, and families with no religious affiliation participate without modification.<br />
<br />
In practice, the degree of religious content varies:<br />
* In [[Faith of Inti|Intian]] families, the ceremony often includes an invocation of Inti at sunrise, an offering to [[Pachamama]], and a blessing from a priest or priestess. Some families hold the ceremony at or near a ''wak'a''.<br />
* In [[Autocephalous Nazarene Church of Alexandria|Nazarene]] families, a parish priest may attend and offer a blessing, or the family may hold a separate Mass of thanksgiving before or after the ceremony. The Church of Alexandria has never formally endorsed or opposed the Paso del Sol.<br />
* In [[Yukiyu Atabey]] families, the ceremony includes invocations to Yukiyu and Atabey and sometimes a secondary ceremony at a sacred site.<br />
* In [[Dozan Bovic Church|Bovic]] families, particularly in communities with [[Constancia|Constancian]] or [[Natopia|Natopian]] ties, the ceremony may incorporate butter blessings or readings from the [[Tetrabiblios]].<br />
* In [[Zurvanism|Zurvanite]] and [[Ladino religion|Ladino]] families, equivalent adaptations exist, though these are less widely documented.<br />
<br />
Secular families, which constitute a growing share of the population, particularly in urban areas, hold the ceremony without any religious content. The blessing in these cases typically comes from a grandparent or family elder and focuses on family history, personal qualities, and civic responsibility.<br />
<br />
This flexibility is considered one of the tradition's strengths. It allows families of different faiths to hold joint ceremonies for friends or neighbors without requiring anyone to participate in unfamiliar religious practices. In mixed-faith neighborhoods, the shared secular frame of the Paso del Sol makes it a genuinely inclusive event.<br />
<br />
== In popular culture ==<br />
The Paso del Sol is a frequent subject in New Alexandrian literature, film, and music. Coming-of-age novels and films often use the ceremony as a narrative turning point. The service project provides natural dramatic tension (will the young person complete it? will the community accept it?), while the ceremony itself allows for scenes of family conflict, reconciliation, and celebration.<br />
<br />
The ''cinta del sol'' has become a minor fashion element. Some young adults continue to wear their cord or a replica long after the original has frayed away. Jewelers in [[Cardenas|Cárdenas]] and [[Punta Santiago]] sell gold and silver bracelets designed to evoke the braided cord, marketed to adults as nostalgic tokens. Traditionalists view these commercial imitations with some ambivalence.<br />
<br />
The phrase ''ya hizo su Paso'' ("she/he did their Paso") has entered colloquial speech as a general marker of maturity or readiness, used even in contexts unrelated to the ceremony. A colleague who handles a difficult situation well might be told, half-jokingly, that they have "done their Paso."<br />
<br />
== Criticism and debate ==<br />
The Paso del Sol is not universally embraced. Some traditionalists within the [[Wechua people|Wechua]] community have argued that the Paso del Sol dilutes and replaces the older ''warachikuy'' traditions, which were more demanding and carried specific spiritual meaning within the [[Faith of Inti]]. These critics view the Paso del Sol as a compromise that strips Wechua coming-of-age practices of their depth in order to accommodate non-Wechua sensibilities. In response, defenders argue that the ''Inti Chimpay'' variant preserves ''ayni'' and Intic solar symbolism in a form accessible to the full spectrum of New Alexandrian society, and that families remain free to hold traditional ceremonies alongside or instead of the Paso del Sol.<br />
<br />
Periodic proposals to formalize the Paso del Sol, by tying the service project to school curricula, issuing government certificates of completion, or providing tax credits for families who hold the ceremony, have been debated in the [[Cortes Federales of Nouvelle Alexandrie|Cortes Federales]] and regional assemblies. These proposals have consistently failed, opposed by families across the political spectrum who view government involvement as a threat to the tradition's organic, family-centered character. A {{AN|1738}} proposal by a [[Federal Consensus Party]] deputy to create a "National Paso del Sol Week" was defeated 478-271 in the [[Federal Assembly of Nouvelle Alexandrie|Federal Assembly]], with opponents arguing that the tradition's power derived precisely from its informality.<br />
<br />
Some families in homogeneous communities, particularly in parts of the [[Wechua Nation]] highlands and in conservative [[North Lyrica|Lyrican]] parishes, have never adopted the tradition, preferring their own established customs. This is not a source of significant social friction, though young people from these communities who move to cities sometimes report feeling excluded from conversations about Paso del Sol experiences.<br />
<br />
== See also ==<br />
* [[Ayni]]<br />
* [[Faith of Inti]]<br />
* [[Yukiyu Atabey]]<br />
* [[Alexandrian consciousness]]<br />
* [[Wakara people]]<br />
* [[Wechua people]]<br />
* [[Culture of Nouvelle Alexandrie]]<br />
* [[Education in Nouvelle Alexandrie]]<br />
<br />
[[Category:Culture of Nouvelle Alexandrie]]<br />
[[Category:Wechua]]<br />
[[Category:Wakara]]</div>Shyriathhttps://micras.org/wiki/index.php?title=Paso_del_Sol&diff=396331Paso del Sol2026-02-15T02:11:50Z<p>Shyriath: /* Regional variations */</p>
<hr />
<div>{{Nouvelle Alexandrie Article}}<br />
{{NAXInfobox<br />
| above = El Paso del Sol<br />
| image = [[File:PasodelSol1738.png|225px]]<br />
| caption = ''An aunt helps her niece get ready for her Paso del Sol in [[Ciudad Real]], [[Santander]]; {{AN|1738}}.''<br />
<br />
| header1 = Overview<br />
| label1 = Also known as<br />
| data1 = ''Le Passage du Soleil'' ([[Alexandrian language|Alexandrian]])<br>''Inti Chimpay'' ([[Wechua language|Wechua]])<br>''Waka Yara'' ([[Wakara language|Wakara]])<br />
| label2 = Type<br />
| data2 = Cultural, civic<br />
| label3 = Observed by<br />
| data3 = {{team flag|Nouvelle Alexandrie}}<br />
| label4 = Significance<br />
| data4 = Coming-of-age ceremony for 16-year-olds<br />
| label5 = Date<br />
| data5 = Varies by family; typically between the honoree's 16th birthday and the end of their 16th year<br />
| label6 = Frequency<br />
| data6 = Once per individual<br />
<br />
| header7 = Elements<br />
| label7 = Service project<br />
| data7 = ''El servicio'' (service), a community service undertaking completed before the ceremony<br />
| label8 = Ceremony<br />
| data8 = ''La fiesta'' (party), a public gathering with presentation, blessing, and communal meal<br />
| label9 = Symbolic object<br />
| data9 = ''Cinta del sol'' (sun-cord), a handmade braided textile<br />
<br />
| header10 = Origins<br />
| label10 = Period of origin<br />
| data10 = c. {{AN|1695}}-{{AN|1710}}<br />
| label11 = Place of origin<br />
| data11 = [[Cardenas|Cárdenas]], FCD<br />
| label12 = Related traditions<br />
| data12 = [[Ayni]], [[Faith of Inti|Intic solar traditions]], [[Yukiyu Atabey|Wakara sun traditions]], [[Alexandrian consciousness|Alexandrian civic tradition]]<br />
}}<br />
'''El Paso del Sol''' ([[Alexandrian language|Alexandrian]]: ''Le Passage du Soleil''; [[Wechua language|Wechua]]: ''Inti Chimpay''; [[Wakara language|Wakara]]: ''Waka Yara'') is a coming-of-age tradition observed throughout the [[Nouvelle Alexandrie|Federation of Nouvelle Alexandrie]], in which a young person, upon reaching the age of 16, completes a period of community service and is formally recognized as a contributing member of their community through a public ceremony. The tradition is practiced across ethnic, religious, and regional lines, making it one of the few cultural institutions shared by virtually all New Alexandrians regardless of background.<br />
<br />
The ceremony centers on three elements: a service project completed by the young person for the benefit of their ''[[ayllu]]'' or local community, a public gathering at which the project is presented and the young person is received as a full participant in community life, and the weaving and bestowing of a ''cinta del sol'' (sun-cord), a braided textile incorporating colors and patterns meaningful to the honoree's family and region. The tradition draws on [[Wechua people|Wechua]] principles of ''[[ayni]]'' (reciprocity) and ''[[mink'a]]'' (communal labor), [[Alexandrian people|Alexandrian]] civic ideals of meritocratic contribution, and solar symbolism shared across the [[Faith of Inti]], the [[Yukiyu Atabey]] faith, and Alexandrian light-and-learning traditions.<br />
<br />
The Paso del Sol emerged organically in mixed communities in and around [[Cardenas|Cárdenas]] during the first decades of the federation, roughly between {{AN|1695}} and {{AN|1710}}, and spread through family networks and local adoption rather than government mandate. By the 1730s it was practiced across most of the federation. The incorporation of [[Boriquén]] in {{AN|1719}} added a fourth cultural layer, with [[Wakara people|Wakara]] communities adopting the tradition as ''Waka Yara'' and contributing their own ceremonial elements. A {{AN|1742}} survey by the [[Institute of Public Opinion]] found that 87% of New Alexandrian families with children had held or planned to hold a Paso del Sol.<br />
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== Origins ==<br />
The founding of the [[Alduria-Wechua|Federation of Alduria and the Wechua Nation]] in {{AN|1685}} brought together populations with distinct coming-of-age customs. [[Wechua people|Wechua]] families in the highlands observed the ''warachikuy'', a series of physical and spiritual trials linked to the [[Faith of Inti]] that marked a young person's readiness for communal responsibility. [[Alexandrian people|Alexandrian]] families, particularly those affiliated with the [[Autocephalous Nazarene Church of Alexandria|Church of Alexandria]], held formal presentations blending religious blessing with civic recognition, often timed to the completion of secondary education. [[Alduria|Aldurian]] settler communities in [[Eura]] had developed their own local customs rooted in neighborhood solidarity and parish life.<br />
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In the new federal capital of [[Cardenas|Cárdenas]] and in other mixed settlements across [[Alduria]], these populations lived side by side for the first time. Children attended the same schools and formed friendships across cultural lines, but when they reached the age of passage, each family retreated to its own tradition. The ceremonies were held separately, in different languages, at different times, before different communities. For families of mixed heritage, the situation was particularly awkward, as choosing one tradition often meant slighting the other side of the family.<br />
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=== The Echeverría-Quispe ceremony (c. 1698-1702) ===<br />
The earliest documented Paso del Sol is attributed to the household of Captain Rodrigo Echeverría and his wife Qhawa Quispe, who lived in the Barrio de la Federación, a mixed neighborhood in southwestern [[Cardenas|Cárdenas]]. Echeverría, a retired [[Federal Forces of Nouvelle Alexandrie|federal army]] officer of Aldurian descent, had served alongside Wechua soldiers during the federation's early border campaigns. Quispe came from a minor ''ayllu'' near [[Parap]] and was a weaver of some local reputation.<br />
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When their eldest daughter, Isabela Echeverría Quispe, turned 16 around {{AN|1700}}, the couple faced the dilemma common to mixed families. Quispe's mother, who lived with the family, insisted on the ''warachikuy'' framework, particularly its emphasis on service and reciprocity. Echeverría's Alexandrian-born mother wanted a civic presentation at the neighborhood church. Neither woman would yield.<br />
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The compromise they reached contained, in embryonic form, all three elements of the modern Paso del Sol. Isabela spent three months helping repair the Barrio de la Federación's irrigation canal, a project that served both Wechua farming families and Aldurian households in the neighborhood. On the evening of her 16th birthday, the family held a gathering in the courtyard of their home, open to the entire barrio. Isabela described what she had done and why. Her Wechua grandmother bound a woven cord around her wrist and spoke a blessing in [[Wechua language|Wechua]], asking Inti to witness the child's emergence into responsibility. Her Alexandrian grandmother pinned a small sun-shaped brooch to her dress and spoke in [[Alexandrian language|Alexandrian]] about duty and knowledge. Neighbors from both communities attended. By most accounts, both grandmothers cried, beaming with pride.<br />
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The ceremony was remembered in the neighborhood. The following year, two other families with children turning 16 asked the Echeverría-Quispe family how they had organized it. By {{AN|1705}}, at least a dozen families in the Barrio de la Federación held similar ceremonies, each adapting the basic framework to their own circumstances and family traditions.<br />
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=== Headmaster Tomás Aguirre and the Escuela Federada ===<br />
The tradition might have remained a neighborhood custom had it not caught the attention of [[Tomás Aguirre]], headmaster of the [[Escuela Federada de Cárdenas]], one of the city's first mixed-enrollment secondary schools. Aguirre, an Aldurian educator with strong sympathies for the [[Wechua people|Wechua]] communal model of education, had been struggling with a practical problem: his school's graduating students dispersed each year into separate cultural ceremonies that undid months of shared classroom experience.<br />
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Around {{AN|1706}}, Aguirre began encouraging families in his school's enrollment to adopt the Barrio de la Federación model. He gave it structure without making it rigid. He suggested the service project be completed during the student's final year, allowing school resources to support it. He proposed that families gather at the school for the ceremony if they lacked space at home, creating a semi-public venue that was neither church nor temple. And he gave the tradition its Martino name: ''El Paso del Sol'', drawing on the solar imagery that resonated with Wechua, Alexandrian, and secular families alike.<br />
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Aguirre's contribution was systematization, not invention. He wrote a short pamphlet, ''Nuestros Hijos al Sol'' ("Our Children to the Sun"), printed in {{AN|1708}}, that described the tradition in simple terms and offered suggestions for service projects, ceremony format, and the woven cord. The pamphlet circulated among schools in Cárdenas and, through the network of federal educators, reached [[Alduria]], the [[Wechua Nation]], and [[Santander]] within a few years.<br />
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=== Aristocratic adoption ===<br />
The Paso del Sol carried a faint association with working-class and mixed-heritage families in its first decade. This changed in {{AN|1714}} when [[Princess Urpi]], Countess of Suyukuna Hatun, held a Paso del Sol for her son, Intiwan Kusi Yachay, at the family estate near [[Parap]]. Princess Urpi had married [[Pacha Yachay]], Baron of Illimani, a Wechua nobleman, in {{AN|1698}}, and the couple moved in both court and ''ayllu'' circles. Their decision to use the Paso del Sol rather than a traditional ''warachikuy'' or Alexandrian presentation was noted at court.<br />
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Intiwan's ceremony was modest by royal standards but public enough to be reported in the Cárdenas press. He had spent several months assisting a village school near his family's estate, helping to catalog and preserve a collection of ''[[quipu]]'' records that had been damaged by flooding. At the ceremony, both Wechua and Alexandrian guests attended. [[King of Nouvelle Alexandrie|King]] [[Manco Cápac|Manco Cápac I]], Intiwan's grandfather, did not attend due to ill health, but sent a written blessing that referenced both Inti and the Alexandrian tradition of civic duty.<br />
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The royal family's implicit endorsement basically completely removed whatever social stigma had attached to the custom. Within a few years, minor noble families in [[Santander]], [[Valencia]], and [[North Lyrica]] began holding their own versions. Each adapted the tradition to local circumstances, but the core elements, the service project, the public ceremony, the woven cord, remained constant.<br />
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=== Spread and consolidation (1710-1735) ===<br />
By {{AN|1720}}, the Paso del Sol was practiced in all twelve [[Administrative divisions of Nouvelle Alexandrie|regions]] of the federation, though unevenly. It was strongest in urban areas with mixed populations, weaker in homogeneous rural communities where older traditions persisted. In the [[Wechua Nation]] highlands, families often blended elements of the ''warachikuy'' with the Paso del Sol format, treating the service project as a modern expression of ''ayni'' while retaining Intic prayers and solar rituals. In [[Alduria]] and other predominantly Alexandrian-speaking areas, the ceremony took on a more formal civic character, sometimes held in conjunction with school graduation or [[Civic Participation and Engagement Act, 1743|civic assembly]] induction.<br />
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The incorporation of [[Boriquén]] in {{AN|1719}} brought the tradition into contact with [[Wakara people|Wakara]] communities. The Wakara recognized something familiar in its structure: the ''areyto'' (ceremonial gathering) tradition already included communal recognition of young people, and the solar symbolism aligned with the [[Yukiyu Atabey]] faith's veneration of the sun. By the late 1720s, Wakara families in [[Hato Rey]] and [[Guánica]] had adopted the tradition under the name ''Waka Yara'' ("Sun Emergence"), a term drawn from the creation narrative in which the first Wakara child emerged from the earth under the light of the sun. The Wakara adaptation added maritime elements, including offerings to [[Atabey]] and the use of shell and coral in the woven cord, reflecting [[Boriquén]]'s coastal identity.<br />
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The tradition's spread was never uniform or centrally directed. Families learned it from neighbors, relatives, and school communities. Regional variations developed naturally. No legislation mandated or regulated the Paso del Sol, and no single authority defined its correct form. This informality proved to be its strength: because it belonged to no one tradition, it could absorb elements from all of them.<br />
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== Structure ==<br />
The Paso del Sol has no fixed liturgy or official format. Families adapt it to their means, their cultural background, and their community. The following describes the most common elements, recognizing that wide variation exists.<br />
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=== The service project (''el servicio'') ===<br />
The heart of the Paso del Sol is the service project, which the young person completes in the months or year before the ceremony. The project must benefit the local community in some tangible way. It is chosen by the young person, often with family or community guidance, and is expected to reflect genuine effort, consideration, and thought rather than token or shallow participation. Projects vary enormously depending on the family's circumstances (as well as means) and the community's needs. Common examples include:<br />
* Assisting with the maintenance or construction of a community facility (a library, a park, a clinic, a canal);<br />
* Tutoring younger students in a subject the young person excels in;<br />
* Organizing a neighborhood cleanup, planting project, or beautification effort;<br />
* Cataloging or preserving local historical materials, oral histories, or cultural artifacts;<br />
* Volunteering with a civic organization, religious institution, or charitable body;<br />
* Contributing to a family agricultural project with a communal benefit, such as sharing surplus harvest.<br />
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The project is not evaluated by any formal body. There is no grade, no certificate, no official standard. The community itself judges whether the effort was sincere. In practice, this means the project's ambition and scale vary with the family's resources. A wealthy family's child might fund a school library; a poor family's child might spend weekends helping an elderly neighbor repair a roof. Both are considered just as valid as the other, with the greater point being not the scale of the contribution but the mere act of giving back.<br />
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Many schools, particularly in [[Cardenas|Cárdenas]], [[Punta Santiago]], and other major urban centers, have developed informal support systems that help students identify service opportunities and provide mentorship. These are voluntary and carry no academic credit, though some educators have advocated for formal integration into the curriculum. Such proposals have generally been resisted by families who view the Paso del Sol as a private tradition rather than a government program.<br />
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=== The ceremony (''la fiesta'') ===<br />
[[File:TheBinding1752NAX.png|200px|thumb|right|A young woman in the [[Wechua Nation]] has her grandmother do her binding during her Paso ceremony; {{AN|1752}}.]]<br />
The ceremony itself is a gathering of family, friends, and community members at which the young person is recognized as a full participant in community life. It is held at a time and place chosen by the family, typically within a few months of the honoree's 16th birthday. Venues range from family homes and courtyards to school halls, community centers, and, in wealthier families, rented event spaces.<br />
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The ceremony generally follows a loose sequence, though no two are identical. The ceremony usually begins with the presentation. The young person stands before the assembled guests and describes the service project they completed, with evidence and proof. This is not a formal speech in most cases, but more of an account of what they did, who they helped, how it helped, and what they learned. In some families, particularly in the [[Wechua Nation]], the presentation is given in [[Wechua language|Wechua]] even if the family ordinarily speaks [[Martino language|Martino]] at home, as a mark of cultural respect. In [[Boriquén]], the presentation is often given in [[Wakara language|Wakara]].<br />
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The presentation is the followed by the binding. A family elder, usually a grandparent, ties the ''cinta del sol'' (sun-cord) around the young person's wrist, forearm, or upper arm. The elder speaks a blessing. The words are not standardized and may be in any language. Common themes include: gratitude to the sun for witnessing the child's growth, a charge to serve the community as they have been served, and an invocation of ancestors. In [[Faith of Inti|Intian]] families, the blessing explicitly addresses Inti and [[Pachamama]]. In [[Autocephalous Nazarene Church of Alexandria|Nazarene]] families, it may include a prayer to the saints. In [[Yukiyu Atabey]] families, it invokes Yukiyu and Atabey. Secular families offer words of encouragement and pride without religious content.<br />
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This is then followed by the response. This is when the young person responds, typically with thanks to their family and community. In formal ceremonies, the response includes a statement of intention: what the young person hopes to contribute in the years ahead. This is not a binding promise but a public declaration of purpose. Some families treat it lightly; others invest it with gravity.<br />
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The ceremony then ends with a large celebration that includes a meal, music, and socializing. The scale depends entirely on the family. In working-class neighborhoods, the celebration may be a potluck in a courtyard or a barbeque. In wealthy families, it may be a catered affair with a live band. The communal meal is considered essential regardless of its scale, an expression of ''ayni'' in which the community that witnessed the young person's emergence now feeds and celebrates them.<br />
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=== The sun-cord (''cinta del sol'') ===<br />
The ''cinta del sol'' (Wechua: ''inti watana''; Wakara: ''waka-habay'') is a braided textile cord given to the honoree during the ceremony. It is the tradition's most visible and distinctive element, and its creation is considered as important as the ceremony itself.<br />
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[[File:SunCord1748NAX.png|200px|thumb|right|A sun cord from a Wechua family near [[Parap]]; {{AN|1752}}.]]<br />
==== Construction ====<br />
The cord is braided from multiple threads, each in a color chosen to represent something meaningful. There is no universal color code that one can point to, but there are some broad conventions that have developed over time. For instance, using gold or yellow threads is very common because it represents the sun, the tradition's central symbol. This is present in virtually every cord. A thread in the color associated with the family's [[Administrative divisions of Nouvelle Alexandrie|region]] (often drawn from the regional flag or coat of arms) is also very common. Other common conventions are to have a thread in a color chosen by the honoree, representing their personal identity or aspiration, or threads representing the family's cultural heritage: blue and white for [[Alexandrian people|Alexandrian]] families, red and gold for [[Wechua people|Wechua]] families, green for [[Wakara people|Wakara]] families, and so on.<br />
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The cord is made by hand, usually by a female family elder, though this convention has relaxed in recent decades. In [[Wechua people|Wechua]] families, the cord is woven using techniques derived from the traditional textile arts, and the weaver may incorporate ''pallay'' patterns with specific meaning. In [[Wakara people|Wakara]] families, the cord often includes shell beads, coral fragments, or seeds alongside the braided thread, reflecting [[Boriquén]]'s maritime traditions. In urban families without strong ties to either weaving tradition, the cord may be simpler, a plain braid of colored threads purchased from a market, but the handmade quality is emphasized. Machine-made cords are considered inappropriate, inauthentic, and maybe even tacky.<br />
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In some families, particularly in [[Santander]] and [[Valencia]], small charms or tokens are knotted into the cord: a miniature book for a family that values education, a tool for a family of craftspeople, a coin for merchants. This practice appears to derive from Alexandrian traditions of symbolic gift-giving.<br />
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==== Wearing and significance ====<br />
The cord is worn during the ceremony and for a period afterward, typically until it naturally frays and falls off, which can take weeks or months depending on the materials. Most families then preserve it. Some families display the cords of multiple generations together, creating a visible record of the family's history of community participation. In the [[Wechua Nation]], cords are sometimes buried with their owner at death, returning the bond to [[Pachamama]].<br />
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The cord is not a religious object and carries no sacramental significance. It is a social token, it is proof that the young person completed their service and was received by the community. Its value is sentimental and communal rather than spiritual, though families with strong religious identities may invest it with additional meaning.<br />
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== Regional variations ==<br />
=== Wechua Nation ===<br />
In the [[Wechua Nation]], the Paso del Sol blends with older ''warachikuy'' traditions. The ceremony is called ''Inti Chimpay'' ("Approaching the Sun") and is typically held at sunrise, with the family and guests gathering before dawn to receive the first light together. Service projects in highland communities often involve agricultural labor: repairing terrace walls, clearing irrigation channels, or contributing to a communal planting. The ''inti watana'' cord is woven by the honoree's maternal grandmother, or, if she is unavailable, by the eldest female weaver in the ''ayllu''. The blessing is spoken in [[Wechua language|Wechua]] and addresses Inti and [[Pachamama]] directly.<br />
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In communities where the [[Faith of Inti]] is strong, a priest or priestess of Inti may attend and offer a secondary blessing, though this is a family choice and not a requirement. Some families hold the ceremony at or near a ''wak'a'' (sacred site), while others hold it at home. The communal meal afterward typically features ''pachamanca'' (earth-oven cooking), with food prepared in a pit lined with hot stones.<br />
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=== Alexandrian-speaking communities ===<br />
In [[Alduria]], [[Santander]], and [[Valencia]], the tradition usually has a more formal civic character. It is called either ''El Paso del Sol'' or ''Le Passage du Soleil'' depending on the family's primary language. Ceremonies are often held in school halls, civic assembly rooms, or parish community centers. The presentation tends to be more structured, resembling a short public speech. Some families invite a local civic figure, a teacher, an assembly member, a neighborhood council president, to say a few words of recognition.<br />
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The ''cinta del sol'' in these regions is often simpler in construction but may include charms or tokens specific to the family's profession or heritage. Alexandrian families frequently incorporate a small sun motif or the fleur-de-lis alongside the gold thread. The blessing is given in [[Alexandrian language|Alexandrian]] or [[Martino language|Martino]] and tends to emphasize civic duty, educational achievement, and family honor.<br />
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In some neighborhoods of [[Punta Santiago]], families have developed a practice of holding multiple Pasos del Sol on the same evening, with several families sharing the cost of a venue and a meal. These communal celebrations, locally called ''solstices'', can involve a dozen or more honorees and blur the line between private family ceremony and neighborhood festival.<br />
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=== Boriquén ===<br />
In [[Boriquén]], the tradition is called ''Waka Yara'' ("Sun Emergence"), and it is one of the most distinctive regional variants. The [[Wakara people|Wakara]] adaptation draws heavily on the creation narrative in which the first Wakara child emerged from the earth under the sun's light. The ceremony is treated as a re-enactment of that emergence: the honoree is said to be born a second time, not from the body but from the community.<br />
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The service project in [[Boriquén]] often has a maritime or environmental dimension, reflecting the region's coastal economy and the [[Yukiyu Atabey]] faith's emphasis on harmony with the natural world. Common projects include beach and reef maintenance, assistance to fishing cooperatives, mangrove restoration, and participation in traditional boat-building workshops.<br />
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The ''waka-habay'' (sun-cloth) cord is braided with cotton thread and incorporates shell, coral, seed beads, and sometimes small carved ''semi'' (spirit figures). It is typically made by a paternal or maternal elder, and the braiding process itself is treated as a ceremonial act, sometimes performed over several days with the participation of extended family. The blessing invokes [[Yukiyu Atabey|Yukiyu and Atabey]], and the honoree may also receive a small offering of cassava and salt water, representing the land and sea from which the Wakara draw sustenance.<br />
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The ceremony in [[Boriquén]] is often held outdoors, near the water when possible. Sunset ceremonies are more common than sunrise, a local inversion attributed to the Wakara belief that the sun, having watched the child grow all day, blesses them with its final light before entrusting them to the moon and stars for the night ahead. Music, particularly drumming on the ''mayohuakan'' and the shaking of ''maraka'' (maracas), accompanies the celebration.<br />
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=== North Lyrica and the Isles of Caputia ===<br />
In [[North Lyrica]] and the [[Isles of Caputia]], where [[Church of Caputia|Melusinian]] religious traditions are strong, the Paso del Sol often includes a Melusinian blessing alongside or instead of a secular one. Some families hold the ceremony in connection with a Melusinian religious service, though this integration is a local custom rather than church policy. The ''cinta del sol'' in these regions frequently includes blue thread representing the sea, reflecting the insular identity of [[Caputia|Caputian]] and Lyrican communities.<br />
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=== Islas de la Libertad ===<br />
In the [[Islas de la Libertad]], which has a diverse and historically transient population, the Paso del Sol is practiced with particular enthusiasm as a marker of belonging. For families that arrived in the islands as refugees or migrants, holding a Paso del Sol for their children is a statement of permanent rootedness. Service projects in the islands often focus on refugee support organizations, multilingual education programs, or community infrastructure. The ceremony tends to be multilingual, with blessings and speeches in two or three languages reflecting the family's journey.<br />
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=== Çerid ===<br />
The [[Çerid]] of Nouvelle Alexandria have also, since {{AN|1930}} or so, begun adopting a version of the Paso del Sol. The practice began among bands of migratory young males traveling around [[Alduria]], where they observed the tradition in person, but the increasing connectedness of the Çerid to the Internet has spread and shaped the practice among the more sedentary populations, particularly within the [[Çerid Autonomous State]]. The Çer version of the tradition, ''tunaçed-sushnama'' ("Standing Before the Sun"), has been informed by both the Çer cultural practices, and by the view of the [[Taghlishen]] faith toward the world: <br />
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When young Çerid prepare to leave home, or at least reach the age when they could leave home - in practice, this corresponds roughly to the same sixteen-year range as in humans - they may declare their intention to show their worthiness. In doing so, one will receive the local variation of the ''cinta del sol'', the ''ukadnidej'' ("glory-necklace"); this is a braided cord in many colors, incorporating a woven pattern - unique to the Çer's native ''[[Çerid_Autonomous_State#Levels_of_government|kashangul]]'' - whose end is formed into a long loop that can be passed over the head so that the ''ukadnidej'' can be worn around the neck. Typically this will be made by the child's eldest maternal ancestor.<br />
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The ''ukadnidej'' is worn unadorned during the young Çer's service project (the ''chokal''), and, given the intense feeling of Çerid around property rights, serves as a kind of badge or passport: it signals to a property owner that the wearer is not an ordinary traveler, but is there to perform service, or is on their way to do so. Wearers of the ''ukadnidej'' are therefore given somewhat more leeway than random strangers or even government contractors might be (if they are not already recognized as locals).<br />
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The ceremony - the ''tunaçed-sushnama'' itself - occurs after the completion of the ''chokal''. Between one and three times during the summer months -depending on how many Çerid in the community have completed their ''chokal'' during the previous year - they are taken to a place designated for the purpose, usually outdoors, if possible on a north-facing slope. During this time of year, the weather is usually sunny and dry. During the heat of midday, with their families and other members of the community present, the young Çerid each stand and face the sun, eyes closed, and speak on what they have accomplished with their ''chokal''. Members of the community who have personally witnessed some deed accounted for within the speech may speak up in affirmation (or in disagreement), a factor that may affect the subsequent judgment.<br />
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Within the mythological framework of [[Taghlishen]], the sun is one of the eyes of Taghli, the celestial creator-goddess; the sun is the burning eye of judgment, the one that scours evil from the world with intense heat and light. Therefore, the account of one's deeds is intended not merely to testify to them before one's family and community, but before Taghli in her most judgeful mood. Although the participants are allowed to drink, or (if not actively speaking) to sit, they may not in any way shield themselves from the sun during this time. Therefore the ''tunaçed-sushnama'' is not merely a recounting and judgment of deeds, but a physical trial - a trial by fire, so to speak.<br />
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When the ''tunaçed-sushnama'' is finished, each person has their speech judged by the assembled members of the community. The community elders present and tie a charm to the end of the ''ukadnidej'' to signify a successful completion. Anyone who has not been objected to receives at least the basic one, a small, soapstone disc carved with a symbol representing the kind of service done; those judged to have done something particularly impressive, or with outstanding effort, are awarded a charm made of bronze. More rarely, a bronze charm with enameled sun-rays around the edge may be presented as a sort of first prize, though this requires not merely an exemplary service but multiple supporting witnesses.<br />
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''Ukadnidejid'' with attached charms, especially the bronze ones, are considered status symbols among the newer generations, and are of great interest to those looking for partners. Perhaps inevitably, the issue of unearned ''ukadnidejid'' and counterfeited charms has arisen in this context.<br />
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== Social significance ==<br />
The Paso del Sol serves several social functions beyond its immediate ceremonial purpose. It acts as a leveling institution. Because the service project is judged by effort rather than expense, and because the ceremony's format is flexible enough to accommodate any budget, the Paso del Sol is well practiced across class lines. A factory worker's daughter and an aristocrat's son both complete their service and receive their cord. The tradition does not erase inequality, but it does create a shared experience that cuts across it.<br />
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It reinforces the principle of ''ayni'', reciprocity, as a core New Alexandrian value. The young person gives to the community before the community celebrates them. This sequence is deliberate and widely understood. Families that skip or minimize the service component are quietly judged. The message is consistent: you earn your place by contributing to it. El Paso also provides a shared cultural reference point in a federation that is otherwise divided by language, religion, ethnicity, and regional identity. When New Alexandrians from different backgrounds meet, the question ''"Ya hiciste tu Paso?"'' ("Did you do your Paso?") opens common ground. Stories about service projects, awkward speeches, and family cords are exchanged the way stories about schooling or military service might be in other nations. It also creates an annual rhythm of civic engagement. In neighborhoods and schools, the Paso del Sol season, loosely concentrated in the warmer months when outdoor ceremonies are possible, generates visible community activity such as young people working on projects, families preparing cords and meals, gatherings in courtyards and parks. This visibility normalizes public service as an expectation rather than an exception.<br />
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== The Paso del Sol and religious practice ==<br />
The Paso del Sol is secular in origin and structure. No religious authority claims it, and no faith tradition considers it a sacrament or rite. Families add religious elements as they choose, and families with no religious affiliation participate without modification.<br />
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In practice, the degree of religious content varies:<br />
* In [[Faith of Inti|Intian]] families, the ceremony often includes an invocation of Inti at sunrise, an offering to [[Pachamama]], and a blessing from a priest or priestess. Some families hold the ceremony at or near a ''wak'a''.<br />
* In [[Autocephalous Nazarene Church of Alexandria|Nazarene]] families, a parish priest may attend and offer a blessing, or the family may hold a separate Mass of thanksgiving before or after the ceremony. The Church of Alexandria has never formally endorsed or opposed the Paso del Sol.<br />
* In [[Yukiyu Atabey]] families, the ceremony includes invocations to Yukiyu and Atabey and sometimes a secondary ceremony at a sacred site.<br />
* In [[Dozan Bovic Church|Bovic]] families, particularly in communities with [[Constancia|Constancian]] or [[Natopia|Natopian]] ties, the ceremony may incorporate butter blessings or readings from the [[Tetrabiblios]].<br />
* In [[Zurvanism|Zurvanite]] and [[Ladino religion|Ladino]] families, equivalent adaptations exist, though these are less widely documented.<br />
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Secular families, which constitute a growing share of the population, particularly in urban areas, hold the ceremony without any religious content. The blessing in these cases typically comes from a grandparent or family elder and focuses on family history, personal qualities, and civic responsibility.<br />
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This flexibility is considered one of the tradition's strengths. It allows families of different faiths to hold joint ceremonies for friends or neighbors without requiring anyone to participate in unfamiliar religious practices. In mixed-faith neighborhoods, the shared secular frame of the Paso del Sol makes it a genuinely inclusive event.<br />
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== In popular culture ==<br />
The Paso del Sol is a frequent subject in New Alexandrian literature, film, and music. Coming-of-age novels and films often use the ceremony as a narrative turning point. The service project provides natural dramatic tension (will the young person complete it? will the community accept it?), while the ceremony itself allows for scenes of family conflict, reconciliation, and celebration.<br />
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The ''cinta del sol'' has become a minor fashion element. Some young adults continue to wear their cord or a replica long after the original has frayed away. Jewelers in [[Cardenas|Cárdenas]] and [[Punta Santiago]] sell gold and silver bracelets designed to evoke the braided cord, marketed to adults as nostalgic tokens. Traditionalists view these commercial imitations with some ambivalence.<br />
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The phrase ''ya hizo su Paso'' ("she/he did their Paso") has entered colloquial speech as a general marker of maturity or readiness, used even in contexts unrelated to the ceremony. A colleague who handles a difficult situation well might be told, half-jokingly, that they have "done their Paso."<br />
<br />
== Criticism and debate ==<br />
The Paso del Sol is not universally embraced. Some traditionalists within the [[Wechua people|Wechua]] community have argued that the Paso del Sol dilutes and replaces the older ''warachikuy'' traditions, which were more demanding and carried specific spiritual meaning within the [[Faith of Inti]]. These critics view the Paso del Sol as a compromise that strips Wechua coming-of-age practices of their depth in order to accommodate non-Wechua sensibilities. In response, defenders argue that the ''Inti Chimpay'' variant preserves ''ayni'' and Intic solar symbolism in a form accessible to the full spectrum of New Alexandrian society, and that families remain free to hold traditional ceremonies alongside or instead of the Paso del Sol.<br />
<br />
Periodic proposals to formalize the Paso del Sol, by tying the service project to school curricula, issuing government certificates of completion, or providing tax credits for families who hold the ceremony, have been debated in the [[Cortes Federales of Nouvelle Alexandrie|Cortes Federales]] and regional assemblies. These proposals have consistently failed, opposed by families across the political spectrum who view government involvement as a threat to the tradition's organic, family-centered character. A {{AN|1738}} proposal by a [[Federal Consensus Party]] deputy to create a "National Paso del Sol Week" was defeated 478-271 in the [[Federal Assembly of Nouvelle Alexandrie|Federal Assembly]], with opponents arguing that the tradition's power derived precisely from its informality.<br />
<br />
Some families in homogeneous communities, particularly in parts of the [[Wechua Nation]] highlands and in conservative [[North Lyrica|Lyrican]] parishes, have never adopted the tradition, preferring their own established customs. This is not a source of significant social friction, though young people from these communities who move to cities sometimes report feeling excluded from conversations about Paso del Sol experiences.<br />
<br />
== See also ==<br />
* [[Ayni]]<br />
* [[Faith of Inti]]<br />
* [[Yukiyu Atabey]]<br />
* [[Alexandrian consciousness]]<br />
* [[Wakara people]]<br />
* [[Wechua people]]<br />
* [[Culture of Nouvelle Alexandrie]]<br />
* [[Education in Nouvelle Alexandrie]]<br />
<br />
[[Category:Culture of Nouvelle Alexandrie]]<br />
[[Category:Wechua]]<br />
[[Category:Wakara]]</div>Shyriathhttps://micras.org/wiki/index.php?title=House_of_Bucolos&diff=395590House of Bucolos2026-02-12T17:23:52Z<p>Shyriath: </p>
<hr />
<div>{{Nouvelle Alexandrie Article}}{{WIP}}<br />
{| class="infobox bordered" width=300 style="float: right; font-size: 90%; margin: 0 0 3em 1em; border: 1px solid #aaa; border-collapse: collapse;"<br />
!style="color: #ffffff; background-color: darkblue; font-size: 120%" align="center" colspan="4" | '''House of Bucolos'''<br />
|-<br />
{{#if: {{{coat of arms|<noinclude>-</noinclude>}}} |<br />
{{!}} colspan="3" align="center" {{!}} [[TBD|150px]] <br />
{{!}}-<br />
}}<br />
{{#if: {{{country|<noinclude>-</noinclude>}}} |<br />
{{!}} '''Country'''<br />
{{!}} colspan="2" {{!}} [[Nouvelle Alexandrie]]<br />
{{!}}-<br />
}}<br />
{{#if: {{{titles|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Anthem'''<br />
{{!}} colspan="2" {{!}} <youtube width="200" height="120">https://youtu.be/rBrd_3VMC3c</youtube><br />
{{!}}-<br />
}}<br />
{{#if: {{{titles|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Motto'''<br />
{{!}} colspan="2" {{!}} ''Hic Splendet Gloria Mundi''<br />
{{!}}-<br />
}}<br />
{{#if: {{{titles|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Titles'''<br />
{{!}} colspan="2" {{!}} Count of Narbonne<br />
{{!}}-<br />
}}<br />
{{#if: {{{founder|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Founder'''<br />
{{!}} colspan="2" {{!}} Icol Bucolos (1626–1691)<br />
{{!}}-<br />
}}<br />
{{#if: {{{current head|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Current head'''<br />
{{!}} colspan="2" {{!}} TBD<br />
{{!}}-<br />
}}<br />
{{#if: {{{founding year|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Founding year'''<br />
{{!}} colspan="2" {{!}} 1647 AN<br />
{{!}}-<br />
}}<br />
{{#if: {{{cadet branches|<noinclude>-</noinclude>}}} |<br />
{{!}}'''Parent house'''<br />
{{!}} colspan="2" {{!}} N/A<br />
{{!}}-<br />
}}<br />
|}<noinclude><br />
The '''House of Bucolos''' ([[Alexandrian_language|ALX]]: ''la maison de Bucolos'') is a prominent family of [[Nouvelle Alexandrie]]. Beginning as surveyors and cartographers, their business, ''[[Bucolos et fils]]'' received the attention and appreciation of the federal government, resulting in the family's rise to national import and the ennoblement of various members.<br />
<br />
==Genealogy==<br />
{{Tree list}}<br />
* ♂ Shyriath Bukolos (1553, Port Benacia – 1644, [[Shirekeep]]) m. 1623 ♀ ??? (1589 – 1644)<br />
** ♂ Icol Bucolos (1626, [[Lichkeep]] – 1691, [[Punta Santiago]]) m. 1652 ♀ Adrienne Gaudin (1625 – 1684)<br />
*** ♂ [[#Edgard Dieuxdonné|Edgard Dieuxdonné Bucolos]] (1653, [[Triegon]] – 1738, Punta Santiago) m. 1687 ♀ Nereida Acosta (1647 – 1738)<br />
*** ♀ [[#Célestine Julie|Célestine Julie Bucolos]] (1655, Triegon – 1751, Pontecorvo) m. 1683 ♀ Reynaldo Voclain (1654 - 1737)<br />
**** ♂ Ari Voclain (1685, Fontainebleau - present)<br />
**** ♂ Sacat Voclain (1689, Pontecorvo - present)<br />
**** ♀ Tempestas Voclain (1692, Pontecorvo - present)<br />
*** [[File:Narbonne_CoA.png|20px]] ♂ [[S. S. Bucolos|Sylvain Schiriath (S. S.) Bucolos]], Count of [[Narbonne]] (18.V.1656, [[Norvind]] – 23.III.1753, Narbonne) m. 1679 ♀ Callie Sherbrooke (1654 – 1747)<br />
**** [[File:Narbonne_CoA.png|20px]] ♀ Estelle Guenièvre Bucolos, Countess of Narbonne (1682, Punta Santiago – present) m. 1711 ♂ Octave Bienaimé (1682, Gramercy - present)<br />
***** ♂ Sylvain Renard Bucolos (1713, Punta Santiago - present) m. 1744 ♀ Maliha bint Safi al-Qursani (1719, Tiberias - present)<br />
****** ♂ Octave Safi Bucolos (1745, Corrada del Río - present)<br />
****** ♀ Calie Fayruz Bucolos (1748, Corrada del Río - present)<br />
****** ♀ Adrienne Kulthum Bucolos (1750, Punta Santiago - present)<br />
****** ♂ Edgard Ishaq Bucolos (1753, Punta Santiago - present)<br />
**** ♀ Adrienne Sylvaine Bucolos (1686, Punta Santiago – present)<br />
*** ♂ Francis Joseph Bucolos (1659, Norvind – 1738, Susa) m. 1699 ♀ Eulalie Tramont (1674 - present)<br />
**** ♂ Kylian Hervé Bucolos (1706, Punta Santiago - present)<br />
**** ♀ Pétronille Loïs Bucolos (1700, Punta Santiago - present)<br />
*** ♂ [[#Henri Eugène|Henri Eugène Bucolos]] (1661, Norvind – 1706, Chambouly)<br />
*** ♀ Mira Raynora Bucolos (1664, Norvind – 1713, [[Sea of Storms]]) m. 1695 ♂ Biternion Farstrider (1662, Dolorous - 1713, [[Sea of Storms]])<br />
**** ♂ [[#Raynor Icol|Raynor Icol Bucolos]] (1698, Firuzabad - present) m. 1727 ♀ Nastaran Rostami (1700 - present)<br />
***** ♀ Shahrazad Isa Bucolos (1729, Beauharnais - present)<br />
***** ♂ Peyman Metzler Bucolos (1733, Beauharnais - present)<br />
*** ♀ Lissanse Dolorès Bucolos (1664, Norvind – present) m. 1702 ♀ Tuta Quintana (1662, Huichajanca - present)<br />
*** ♂ Victor Louis Bucolos (1667, Norvind – 1752, [[Nuevo Corcovado]]) m. 1694 ♀ Hermenegilda Sáez (1665, Isla Nena - 1744, Nuevo Corcovado)<br />
**** ♂ Victor Luis Bucolos II (1698, Nuevo Corcovado - present)<br />
**** ♂ Tristán Luis Bucolos (1702, Nuevo Corcovado - present)<br />
*** ♀ Aldurie Alexandra (A. A.) Bucolos (1669, Punta Santiago – present)<br />
{{Tree list/end}}<br />
<br />
==Biographies==<br />
===Edgard Dieuxdonné===<br />
The eldest child of Icol Bucolos, he was a cartographer with ''[[Bucolos et fils]]'' from 1676. Becoming responsible for most of the company's output in maps, he had no interest in the actual running of the business, to which his [[S. S. Bucolos|brother]] succeeded in 1684. One of S. S.' first acts was to make Edgard head of a division devoted to public-interest products: maps intended for education, public outreach, and aesthetic appeal. He remained in this position until his retirement in 1735. He married Nereida Acosta in 1687, and died within a few days of her in 1738; they had no issue.<br />
<br />
===Célestine Julie===<br />
The second child of Icol Bucolos, Célestine spent several years helping manage the bathymetric division of ''[[Bucolos et fils]]'' in Norvind, but although she retained a stake in the company she departed her management role in search of a more overtly pleasant business. She went into business with Reynaldo Voclain, pilot of a small pleasure cruise service on the [[Southern Aldurian Riviera|Côte du Sud]], and helped him build it up into Gloire du Monde, one of the region's most popular cruise companies. Célestine married Voclain in 1683 and had three children; they are the ancestors of the Voclains of Pontecorvo.<br />
<br />
===Henri Eugène===<br />
The fifth child of Icol Bucolos. He was a surveyor for ''[[Bucolos et fils]]'' for over half his life, traveling extensively across Nouvelle Alexandrie and other parts of the world. He had the misfortune of being in [[North Lyrica]] in 1706 during the events of the [[Great Vanic Revolt]], when he died in a terrorist attack in Chambouly attributed to the [[Freyja's Battlers]]. He died without legitimate issue, having never married, though he acknowledged paternity of four children, each on a different continent.<br />
<br />
===Raynor Icol===<br />
The only child of Mira Raynora Bucolos and Biternion Farstrider, Raynor was orphaned in 1713 when his parents were lost at sea. He was adopted by his mother's twin sister Lissanse and her wife. Somewhat to their displeasure, he opted for a career in the [[Federal_Forces_of_Nouvelle_Alexandrie#Navy|Federal Navy]], attending the [[Federal Naval Academy]] in Punta Santiago. By the time of the [[Fourth Euran War]] he held the rank of [[Federal_Forces_of_Nouvelle_Alexandrie#Ranks_and_uniforms|ship-commander]], commanding the destroyer HMS Ñawi Inti, Euran Fleet. He distinguished himself in the closing hours of the [[Naval Battle of Norvind]], assisting in thwarting one of the suicidal attempts of the remaining [[Oportia]]n vessels to damage a Nouvelle Alexandrian cruiser. He married Nastaran Rostami in 1727, and has two children.<br />
<br />
[[Category:Nobility of Nouvelle Alexandrie]]<br />
[[Category:House of Bucolos]]<br />
[[Category:Families]]</div>Shyriathhttps://micras.org/wiki/index.php?title=House_of_Nerrolar&diff=395546House of Nerrolar2026-02-11T18:43:59Z<p>Shyriath: </p>
<hr />
<div>The '''House of Nerrolar''', a southern [[Benacia]]n offshoot of the [[Shireroth|Shirerithian]] [[Line of Mortis|Line of Mortis]], which occupied an eminent position in both Shireroth and [[Minarboria]] for many years. Founded by [[Kaiser Mors IV|Kaiser Mors IV]], who had taken on the epithet Nerrolar - "Arbiter" - and later adopted it as a sort of surname, the House consists of Mors himself, and [https://bastionunion.org/forum/viewtopic.php?f=17&t=12962 "any descendants that may be derived from my undead flesh"].<br />
<br />
While Mors himself is not confirmed to be permanently dead and may therefore technically produce other descendants in the future, as matters stand his only known eligible descendants have consisted of the royal house of Tiěyá, which at Minarboria's height was one of the Empire's Cibolan territories. At the fall of the Empire, the remaining membership of the House fled to [[Kalgachia]]; the current heir is a citizen there. With the apparent death of Mortis heir, and Minarborian Second State Arborist, Shyriath Farstrider during the fall of Minarboria, it appears that the Nerrolars may now also represent the entirety of the Line of Mortis.<br />
<br />
The [[shire:The Sword of Death|Sword of Death]], a Mortis heirloom which was in Mors' possession while [[shire:Kaiser|Kaiser]], was later given to Shyriath, who in turn carried it with him to Minarboria. It was apparently stolen back by Mors prior to the fall of Minarboria, and may possibly remain within Kalgachi territory.<br />
<br />
Mors Nerrolar was admitted to the [[Order of the Holy Lakes]] in 1521 AN. As such, he and his descendants, and any lawfully contracted spouses thereof, are [[Knight of the Holy Lakes|Knights]] and [[Lady of the Holy Lakes|Ladies]] of the [[Holy Lakes]] of [[Hurmu]].<br />
<br />
== The Mortis Catechism ==<br />
For many generations, the members of the Line of Mortis have used, as a form of identification, a ritual question and answer: the Mortis Catechism. This usage is carried on by the House of Nerrolar, which considers it one of their most sacred traditions. They are reluctant to reveal it to outsiders or to tolerate its use by them.<br />
<br />
'''Question:'''<br><br />
''When the Father went forth, who was his son?''<br><br />
''When the Brother was seated, who stood by his side?''<br><br />
''When the Sword was passed on, who awaited it?''<br><br />
''When the God called, who answered Him?''<br />
<br />
'''Answer:'''<br><br />
''The Merchant of Death.''<br />
<br />
The Catechism is a reference to the legendary origins of the Line of Mortis as one of the original three derived from the first Kaiser, [[shire:Kaiser Raynor I|Raynor I]]. The "Father" refers to Raynor himself; the "Brother" is the second Kaiser, Brrapa I, Raynor's middle child and the ancestor of the [[shire:Line of Metzler|Line of Metzler]]; the "Sword" is the arcane weapon known as the Sword of Death, a family heirloom; the "God" is Mors, Cedrist god of death and ofttimes patron of the family; and the "Merchant of Death" is Mortis, the youngest son of Raynor, who frequently went into battle in the service of his father and his brother.<br />
<br />
== Notable Members ==<br />
=== Mors Nerrolar ===<br />
[[File:Morsnerrolarportrait.png|thumb|right|200px|Mors Nerrolar, progenitor of the House]]<br />
Born '''Mors Letifer Funestus of Mortis'''. After his second abdication as Kaiser of Shireroth, he became known as '''Mors Nerrolar''', by which name he went thereafter. In Tiěyá, where for a time he ruled as a warlord, he was known unofficially as Pàn Sǐrén 判死人.<br />
<br />
=== Pàn Shuānghuā ===<br />
[[File:TieyaQueenSaohuang.png|thumb|right|200px|Pàn Shuānghuā, the Sàohuáng Queen of Tiěyá]]<br />
Born '''Geliflora Segovia Nerrolar'''. Spending a substantial portion of her childhood in Tiěyá, she chose the Tiěyánese personal name '''Pàn Shuānghuā 判霜花''' in adulthood; however, she was better known as the Sàohuáng Queen (Sàohuáng Tiěyá Nǚwáng 髞凰鐵崖女王), the use of personal names being taboo for royalty.<br />
<br />
=== Pàn Tiǎomín ===<br />
[[File:TieyaPrincessGuangming.png|thumb|right|200px|Pàn Tiǎomín, the Royal Princess Guāngmíng]]<br />
'''Pàn Tiǎomín 判窕珉''', titled the Royal Princess Guāngmíng (Guāngmíng Qīnwáng 光明親王), was born in 62 AL at the Royal Palace in Héchéng, capital of Tiěyá. The first child of the Sàohuáng Queen, under Tiěyá's Basic Law she was her mother's heir. The Queen, believing firmly in the virtue of learning by immersion, gently banished her from the palace in her teens to spend several years living among the common people and holding down an everyday job; having survived this, she returned to begin her tutelage in statecraft and to be rendered into lichdom. She was later appointed by her mother to oversee the Tiěyánese colonies in Nordmark, a possession under the jurisdiction of Empress Lyssansa. In 112 AL, she married '''Zhāng Xiǎogǎn 張小桿''', a bureaucrat in her service.<br />
<br />
By 128 AL, the degeneration of Minarboria and the loss of many lichly civil servants caused the collapse of the Nordmark administration, and the pair fled back to Héchéng, which they administered in the name of the Queen (who, at the time, was in Minarboria proper, searching for her lost father). There, fearing for the future, they submitted genetic material to the Royal Creche; their son, '''Kǎixù''', was decanted the following year. As conditions continued to worsen even within Tiěyá itself, the royal couple began to realize that Cibola was lost, and, in desperation, sent their son in 138 AL to Minarboria, where they hoped the Queen or the Empress would be able to protect him.<br />
<br />
The Royal Princess Guāngmíng and her husband remained in Héchéng until at least 140 AL, where they were last known to be in the Royal Palace. It is believed that, when they felt their end nearing, they laid themselves to rest in the crypt there; certainly they were either unable or unwilling to object when human authorities took authority in the name of a resurgent [[Treisenberg]], or when the same authorities disestablished Tiěyá.<br />
<br />
=== Pàn Kǎixù ===<br />
'''Pàn Kǎixù 判凱續''', titled the Royal Duke Ānxiáng (Ānxiáng Yīděnggōng 安祥一等公), was born in 129 AL at the Royal Palace in Héchéng. He was the only son of the Royal Princess Guāngmíng, and the only grandson of the Sàohuáng Queen. At the time of his birth, the Empire of Minarboria was waning, and the lich-heavy bureaucracy of Tiěyá was crippled by undead lethargy. Kǎixù grew up amidst the tense atmosphere of a palace apparatus struggling to maintain control over a country that was slipping away; although he was sheltered from the worst news, he saw less and less of his parents as he grew up. In 139 AL, when he was nearly ten years old, his parents sent him to the Imperial Shrublands to be in the care of his grandmother, the Sàohuáng Queen; he would never see them again.<br />
<br />
When he arrived, however, the situation was only slightly less dire than in Tiěyá. While enough of a government apparatus remained to verify his identity and escort him to Sansabury, the capital of Minarboria, the city was even then in crisis, facing riots and hemorrhaging residents to the surrounding countryside. He remained within the Imperial Palace for months while the remnants of the Second State Arbor attempted to locate the Sàohuáng Queen, who had disappeared into the countryside in search of her father. As more liches went dormant and the Mandarin Guards finally scattered in the face of mobs attempting to storm the walls of the Shrubbery, Kǎixù was finally bundled out of the city again and sent northward, toward his grandmother's last known location and the safety of the mountains that other refugees had already noticed. His guards were killed by Laqi bandits, who, taking a certain amount of pity on the boy, kept him captive. Although he did not tell them of his ancestry, they nonetheless hoped to ransom him off to someone - or, failing that, train him up as a new recruit - but when their loyalties were bought by the nascent government in Oktavyan and their gold mines, the cossacks cheerfully released Kǎixù in a vaguely populated area east of what is now Abrek and wished him luck.<br />
<br />
He joined the household of a Lywaller family in Mirth, who effectively became his surrogate family. While Kǎixù had not been trained in a vocation, he had been educated, and when the family opened a dry goods store in their home in 146 AL, much of the inventorying and bookkeeping fell to him. Whether because of his association with Lywallers or merely appreciation of his good fortune in finding a new life, he gained a reputation locally for his good humor; this, together with the frequent mispronunciation of his name, led to him being persistently referred to as "[https://en.wiktionary.org/wiki/cadgy Cadgy]" Pan. He spent most of the next two decades there, working at the store, while Mirth and its surrounds grew to have a reputation worthy of its name. He adapted as well as anyone could expect, especially to the teachings of Ketherism, which offered a compass that the half-remembered religion of his youth did not.<br />
<br />
In the winter of 165 AL, he met '''Calumma Sheth''', an attractive young Kalgachi woman sixteen years his junior. A native of Fort Fortitude who had traveled to Mirth for some seasonal revelry, he was hopelessly smitten with her; though she departed for home soon afterward, he kept in contact with her, and left Mirth the following year to remain with her. The pair married shortly thereafter, and settled in Khalsk, a village on the Schelpogora side of the lieutenancy border with Lithead, just opposite [[Tealsburrow]]. The marriage was only briefly happy before showing increasing cracks; to Calumma, Kǎixù was comforting but too easily appeased, too content to let things be, while for Kǎixù, Calumma was funny and stunningly beautiful, but endlessly vain and ambitious, expecting greater things from a world that could not always be expected to provide them. The marriage might have been ended, had it not been for the birth in 168 AL of the couple's only child, whose sudden presence in their lives prompted them to stay together. Though Kǎixù wished to name her in the Tiěyánese fashion, Calumma insisted on a name that was less foreign and more impressive; yielding to her wishes, their daughter was named '''Chlorocyphida'''.<br />
<br />
The marriage continued to worsen. Kǎixù was perfectly happy to remain a store clerk, while Calumma, a horticulturalist, dabbled in other pursuits that would bring her more attention - particularly singing, which combined with her looks managed to get her onto television once - and mercilessly hounded him to similarly expand his horizons. His main refuge was his daughter, who was not much like either of her parents but a good girl nonetheless, and tried his best to shield her from his marital discord while his wife tried ''her'' best to make her useful around the home.<br />
<br />
When Chlorocyphida left to attend Gymnasium in 180 AL, Kǎixù was proud but also increasingly isolated. His wife's exhortations had long since turned to scorn and verbal abuse, and what little defense he had mustered against it crumbled away to resigned acceptance. Suffering from depression and nervous breakdowns, his health began to fail him, and he died in 190 AL.<br />
<br />
=== Chlorocyphida Pan ===<br />
[[File:Chlorocyphida2.png|thumb|right|200px|Chlorocyphida Pan, aka Pàn Qīnglíng]]<br />
'''Chlorocyphida Pan''' was legally named so at the insistence of her mother, though she was nonetheless privately christened '''Pàn Qīnglíng 判蜻蛉''' by her father, in Tiěyánese fashion. She was born in 168 AL in Khalsk, a small farming town in southwestern Schlepogora Lieutenancy, on the road between Tealsburrow and Oktokamensk. Unlike her father, Chlorocyphida rarely laughed or smiled; she was not, at least at first, a grouchy or discontented child, but sober to the point of being grave. Some of her fondest memories of her early life involve those many times that her father attempted to get her to crack a smile, especially when he succeeded. Her relationship with her mother was considerably cooler, and worsened over time; aside from the impression left by the way her parents interacted, Calumma rarely saw fit to take an interest in her daughter except to issue commands or react if they were not obeyed.<br />
<br />
Chlorocyphida was both studious and obedient; she did well in school and was praised for attentiveness at Church services. Nevertheless, she did not bond well with those her own age, who were put off by her serious demeanor and her lack of interest in play. She became taciturn around those she did not know and like, and preferred to socialize with adult authority figures, who she felt understood her better; among the factors souring her relationship with her mother was the tendency of the latter to insist that she "stop pretending to be an adult" and leave her betters alone. Nonetheless, the habit served her well during her Urchagin, where, arms folded across her chest, she eloquently insulted the ancestry, descendants, appearance, personal hygiene, and culinary taste of the most offensive guards during Yoke Week, occasionally for half an hour at a time.<br />
<br />
Her admission to the Lithead Gymnasium in 180 AL was a source of intense pride for both parents - though she felt that in her mother's case it was more a matter of pride in herself rather than for her daughter - but for her it was an escape from a home life that felt increasingly intolerable. She took refuge in her studies, developing an increasingly keen interest in biology, and, by extension, the lost biomantic and necromantic techniques of Minarboria, though her curiosity about the latter remained woefully underfulfilled. What free time she kept clear was spent engaged in long, meandering walks and in shooting practice - originally to improve her odds of hitting specimens with tranquilizer darts, but eventually also out of satisfaction at hitting difficult targets.<br />
<br />
Her visits home became increasingly painful, as it was clear that her father was suffering from both the absence of his daughter and the presence of his wife. Even Chlorocyphida was taken by surprise, however, when he passed away from a heart attack in 190 AL, all the more so because her mother had neglected to inform her until her subsequent visit. Calumma's stated reason for the omission - that she had not wanted to disturb her or impact her studies - proved hugely unsatisfactory, and after an exchange of words and the loss of several teeth by Calumma, Chlorocyphida departed home and returned to her studies, never to return or to speak to her mother again.<br />
<br />
Graduating in 192 AL, Chlorocyphida could very likely have pursued a lucrative career, but instead chose a simpler life, purchasing a cottage on the outskirts of Fort Candycane and taking up the life of a goatherd. Goats, she felt, were clever enough to be interesting and had no expectations except to be fed and occasionally entertained. While she scrupulously attended Church services and even enrolled as a Church partisan, she was able to spend much of her time alone with her goats, and enjoyed a period of badly needed peace and solitude. This, however, was brought to an abrupt halt three years later, when an encounter with her great-great-grandfather, Mors, resulted in her unwilling acquisition of the family heirloom, and Archonic artifact, known as the Sword of Death. This brought her to the attention of Church and state, and she was, along with the Sword, promptly bundled away to an undisclosed location.<br />
<br />
Precisely when and how her captivity ended is not clear, given the silence from authorities on the matter and the strange interaction between [[Kalgachia#Calendar|Anno Libertatis]] and [[Norton calendar|Anno Nortone]] timeframes. Given the unlikelihood of a voluntary release, it seems plausible that she made use of the Sword to simply cut her way out, either metaphorically or literally. Regardless, by {{AN|1743}}, she had returned to her former residence and life as a goatherd, having appeared to have aged only slightly since her capture, and apparently being left at peace in the time since.<br />
<br />
[[Category:Families]][[Category:History]][[Category:Shireroth]][[Category:Kalgachia]]<br />
[[Category:Order of the Holy Lakes]]</div>Shyriathhttps://micras.org/wiki/index.php?title=House_of_Nerrolar&diff=395545House of Nerrolar2026-02-11T18:42:53Z<p>Shyriath: /* Chlorocyphida Pan */</p>
<hr />
<div>The '''House of Nerrolar''', a southern [[Benacia]]n offshoot of the [[Shireroth|Shirerithian]] [[Line of Mortis|Line of Mortis]], which occupied an eminent position in both Shireroth and [[Minarboria]] for many years. Founded by [[Kaiser Mors IV|Kaiser Mors IV]], who had taken on the epithet Nerrolar - "Arbiter" - and later adopted it as a sort of surname, the House consists of Mors himself, and [https://bastionunion.org/forum/viewtopic.php?f=17&t=12962 "any descendants that may be derived from my undead flesh"].<br />
<br />
While Mors himself is not confirmed to be permanently dead and may therefore technically produce other descendants in the future, as matters stand his only known eligible descendants have consisted of the royal house of Tiěyá, which at Minarboria's height was one of the Empire's Cibolan territories. At the fall of the Empire, the remaining membership of the House fled to [[Kalgachia]]; the current heir is a citizen there. With the apparent death of Mortis heir, and Minarborian Second State Arborist, Shyriath Farstrider during the fall of Minarboria, it appears that the Nerrolars may now also represent the entirety of the Line of Mortis.<br />
<br />
The [[shire:The Sword of Death|Sword of Death]], a Mortis heirloom which was in Mors' possession while [[shire:Kaiser|Kaiser]], was later given to Shyriath, who in turn carried it with him to Minarboria. It was apparently stolen back by Mors prior to the fall of Minarboria, and may possibly remain within Kalgachi territory.<br />
<br />
Mors Nerollar was admitted to the [[Order of the Holy Lakes]] in 1521 AN. As such, he and his descendants, and any lawfully contracted spouses thereof, are [[Knight of the Holy Lakes|Knights]] and [[Lady of the Holy Lakes|Ladies]] of the [[Holy Lakes]] of [[Hurmu]].<br />
<br />
== The Mortis Catechism ==<br />
For many generations, the members of the Line of Mortis have used, as a form of identification, a ritual question and answer: the Mortis Catechism. This usage is carried on by the House of Nerrolar, which considers it one of their most sacred traditions. They are reluctant to reveal it to outsiders or to tolerate its use by them.<br />
<br />
'''Question:'''<br><br />
''When the Father went forth, who was his son?''<br><br />
''When the Brother was seated, who stood by his side?''<br><br />
''When the Sword was passed on, who awaited it?''<br><br />
''When the God called, who answered Him?''<br />
<br />
'''Answer:'''<br><br />
''The Merchant of Death.''<br />
<br />
The Catechism is a reference to the legendary origins of the Line of Mortis as one of the original three derived from the first Kaiser, [[shire:Kaiser Raynor I|Raynor I]]. The "Father" refers to Raynor himself; the "Brother" is the second Kaiser, Brrapa I, Raynor's middle child and the ancestor of the [[shire:Line of Metzler|Line of Metzler]]; the "Sword" is the arcane weapon known as the Sword of Death, a family heirloom; the "God" is Mors, Cedrist god of death and ofttimes patron of the family; and the "Merchant of Death" is Mortis, the youngest son of Raynor, who frequently went into battle in the service of his father and his brother.<br />
<br />
== Notable Members ==<br />
=== Mors Nerrolar ===<br />
[[File:Morsnerrolarportrait.png|thumb|right|200px|Mors Nerrolar, progenitor of the House]]<br />
Born '''Mors Letifer Funestus of Mortis'''. After his second abdication as Kaiser of Shireroth, he became known as '''Mors Nerrolar''', by which name he went thereafter. In Tiěyá, where for a time he ruled as a warlord, he was known unofficially as Pàn Sǐrén 判死人.<br />
<br />
=== Pàn Shuānghuā ===<br />
[[File:TieyaQueenSaohuang.png|thumb|right|200px|Pàn Shuānghuā, the Sàohuáng Queen of Tiěyá]]<br />
Born '''Geliflora Segovia Nerrolar'''. Spending a substantial portion of her childhood in Tiěyá, she chose the Tiěyánese personal name '''Pàn Shuānghuā 判霜花''' in adulthood; however, she was better known as the Sàohuáng Queen (Sàohuáng Tiěyá Nǚwáng 髞凰鐵崖女王), the use of personal names being taboo for royalty.<br />
<br />
=== Pàn Tiǎomín ===<br />
[[File:TieyaPrincessGuangming.png|thumb|right|200px|Pàn Tiǎomín, the Royal Princess Guāngmíng]]<br />
'''Pàn Tiǎomín 判窕珉''', titled the Royal Princess Guāngmíng (Guāngmíng Qīnwáng 光明親王), was born in 62 AL at the Royal Palace in Héchéng, capital of Tiěyá. The first child of the Sàohuáng Queen, under Tiěyá's Basic Law she was her mother's heir. The Queen, believing firmly in the virtue of learning by immersion, gently banished her from the palace in her teens to spend several years living among the common people and holding down an everyday job; having survived this, she returned to begin her tutelage in statecraft and to be rendered into lichdom. She was later appointed by her mother to oversee the Tiěyánese colonies in Nordmark, a possession under the jurisdiction of Empress Lyssansa. In 112 AL, she married '''Zhāng Xiǎogǎn 張小桿''', a bureaucrat in her service.<br />
<br />
By 128 AL, the degeneration of Minarboria and the loss of many lichly civil servants caused the collapse of the Nordmark administration, and the pair fled back to Héchéng, which they administered in the name of the Queen (who, at the time, was in Minarboria proper, searching for her lost father). There, fearing for the future, they submitted genetic material to the Royal Creche; their son, '''Kǎixù''', was decanted the following year. As conditions continued to worsen even within Tiěyá itself, the royal couple began to realize that Cibola was lost, and, in desperation, sent their son in 138 AL to Minarboria, where they hoped the Queen or the Empress would be able to protect him.<br />
<br />
The Royal Princess Guāngmíng and her husband remained in Héchéng until at least 140 AL, where they were last known to be in the Royal Palace. It is believed that, when they felt their end nearing, they laid themselves to rest in the crypt there; certainly they were either unable or unwilling to object when human authorities took authority in the name of a resurgent [[Treisenberg]], or when the same authorities disestablished Tiěyá.<br />
<br />
=== Pàn Kǎixù ===<br />
'''Pàn Kǎixù 判凱續''', titled the Royal Duke Ānxiáng (Ānxiáng Yīděnggōng 安祥一等公), was born in 129 AL at the Royal Palace in Héchéng. He was the only son of the Royal Princess Guāngmíng, and the only grandson of the Sàohuáng Queen. At the time of his birth, the Empire of Minarboria was waning, and the lich-heavy bureaucracy of Tiěyá was crippled by undead lethargy. Kǎixù grew up amidst the tense atmosphere of a palace apparatus struggling to maintain control over a country that was slipping away; although he was sheltered from the worst news, he saw less and less of his parents as he grew up. In 139 AL, when he was nearly ten years old, his parents sent him to the Imperial Shrublands to be in the care of his grandmother, the Sàohuáng Queen; he would never see them again.<br />
<br />
When he arrived, however, the situation was only slightly less dire than in Tiěyá. While enough of a government apparatus remained to verify his identity and escort him to Sansabury, the capital of Minarboria, the city was even then in crisis, facing riots and hemorrhaging residents to the surrounding countryside. He remained within the Imperial Palace for months while the remnants of the Second State Arbor attempted to locate the Sàohuáng Queen, who had disappeared into the countryside in search of her father. As more liches went dormant and the Mandarin Guards finally scattered in the face of mobs attempting to storm the walls of the Shrubbery, Kǎixù was finally bundled out of the city again and sent northward, toward his grandmother's last known location and the safety of the mountains that other refugees had already noticed. His guards were killed by Laqi bandits, who, taking a certain amount of pity on the boy, kept him captive. Although he did not tell them of his ancestry, they nonetheless hoped to ransom him off to someone - or, failing that, train him up as a new recruit - but when their loyalties were bought by the nascent government in Oktavyan and their gold mines, the cossacks cheerfully released Kǎixù in a vaguely populated area east of what is now Abrek and wished him luck.<br />
<br />
He joined the household of a Lywaller family in Mirth, who effectively became his surrogate family. While Kǎixù had not been trained in a vocation, he had been educated, and when the family opened a dry goods store in their home in 146 AL, much of the inventorying and bookkeeping fell to him. Whether because of his association with Lywallers or merely appreciation of his good fortune in finding a new life, he gained a reputation locally for his good humor; this, together with the frequent mispronunciation of his name, led to him being persistently referred to as "[https://en.wiktionary.org/wiki/cadgy Cadgy]" Pan. He spent most of the next two decades there, working at the store, while Mirth and its surrounds grew to have a reputation worthy of its name. He adapted as well as anyone could expect, especially to the teachings of Ketherism, which offered a compass that the half-remembered religion of his youth did not.<br />
<br />
In the winter of 165 AL, he met '''Calumma Sheth''', an attractive young Kalgachi woman sixteen years his junior. A native of Fort Fortitude who had traveled to Mirth for some seasonal revelry, he was hopelessly smitten with her; though she departed for home soon afterward, he kept in contact with her, and left Mirth the following year to remain with her. The pair married shortly thereafter, and settled in Khalsk, a village on the Schelpogora side of the lieutenancy border with Lithead, just opposite [[Tealsburrow]]. The marriage was only briefly happy before showing increasing cracks; to Calumma, Kǎixù was comforting but too easily appeased, too content to let things be, while for Kǎixù, Calumma was funny and stunningly beautiful, but endlessly vain and ambitious, expecting greater things from a world that could not always be expected to provide them. The marriage might have been ended, had it not been for the birth in 168 AL of the couple's only child, whose sudden presence in their lives prompted them to stay together. Though Kǎixù wished to name her in the Tiěyánese fashion, Calumma insisted on a name that was less foreign and more impressive; yielding to her wishes, their daughter was named '''Chlorocyphida'''.<br />
<br />
The marriage continued to worsen. Kǎixù was perfectly happy to remain a store clerk, while Calumma, a horticulturalist, dabbled in other pursuits that would bring her more attention - particularly singing, which combined with her looks managed to get her onto television once - and mercilessly hounded him to similarly expand his horizons. His main refuge was his daughter, who was not much like either of her parents but a good girl nonetheless, and tried his best to shield her from his marital discord while his wife tried ''her'' best to make her useful around the home.<br />
<br />
When Chlorocyphida left to attend Gymnasium in 180 AL, Kǎixù was proud but also increasingly isolated. His wife's exhortations had long since turned to scorn and verbal abuse, and what little defense he had mustered against it crumbled away to resigned acceptance. Suffering from depression and nervous breakdowns, his health began to fail him, and he died in 190 AL.<br />
<br />
=== Chlorocyphida Pan ===<br />
[[File:Chlorocyphida2.png|thumb|right|200px|Chlorocyphida Pan, aka Pàn Qīnglíng]]<br />
'''Chlorocyphida Pan''' was legally named so at the insistence of her mother, though she was nonetheless privately christened '''Pàn Qīnglíng 判蜻蛉''' by her father, in Tiěyánese fashion. She was born in 168 AL in Khalsk, a small farming town in southwestern Schlepogora Lieutenancy, on the road between Tealsburrow and Oktokamensk. Unlike her father, Chlorocyphida rarely laughed or smiled; she was not, at least at first, a grouchy or discontented child, but sober to the point of being grave. Some of her fondest memories of her early life involve those many times that her father attempted to get her to crack a smile, especially when he succeeded. Her relationship with her mother was considerably cooler, and worsened over time; aside from the impression left by the way her parents interacted, Calumma rarely saw fit to take an interest in her daughter except to issue commands or react if they were not obeyed.<br />
<br />
Chlorocyphida was both studious and obedient; she did well in school and was praised for attentiveness at Church services. Nevertheless, she did not bond well with those her own age, who were put off by her serious demeanor and her lack of interest in play. She became taciturn around those she did not know and like, and preferred to socialize with adult authority figures, who she felt understood her better; among the factors souring her relationship with her mother was the tendency of the latter to insist that she "stop pretending to be an adult" and leave her betters alone. Nonetheless, the habit served her well during her Urchagin, where, arms folded across her chest, she eloquently insulted the ancestry, descendants, appearance, personal hygiene, and culinary taste of the most offensive guards during Yoke Week, occasionally for half an hour at a time.<br />
<br />
Her admission to the Lithead Gymnasium in 180 AL was a source of intense pride for both parents - though she felt that in her mother's case it was more a matter of pride in herself rather than for her daughter - but for her it was an escape from a home life that felt increasingly intolerable. She took refuge in her studies, developing an increasingly keen interest in biology, and, by extension, the lost biomantic and necromantic techniques of Minarboria, though her curiosity about the latter remained woefully underfulfilled. What free time she kept clear was spent engaged in long, meandering walks and in shooting practice - originally to improve her odds of hitting specimens with tranquilizer darts, but eventually also out of satisfaction at hitting difficult targets.<br />
<br />
Her visits home became increasingly painful, as it was clear that her father was suffering from both the absence of his daughter and the presence of his wife. Even Chlorocyphida was taken by surprise, however, when he passed away from a heart attack in 190 AL, all the more so because her mother had neglected to inform her until her subsequent visit. Calumma's stated reason for the omission - that she had not wanted to disturb her or impact her studies - proved hugely unsatisfactory, and after an exchange of words and the loss of several teeth by Calumma, Chlorocyphida departed home and returned to her studies, never to return or to speak to her mother again.<br />
<br />
Graduating in 192 AL, Chlorocyphida could very likely have pursued a lucrative career, but instead chose a simpler life, purchasing a cottage on the outskirts of Fort Candycane and taking up the life of a goatherd. Goats, she felt, were clever enough to be interesting and had no expectations except to be fed and occasionally entertained. While she scrupulously attended Church services and even enrolled as a Church partisan, she was able to spend much of her time alone with her goats, and enjoyed a period of badly needed peace and solitude. This, however, was brought to an abrupt halt three years later, when an encounter with her great-great-grandfather, Mors, resulted in her unwilling acquisition of the family heirloom, and Archonic artifact, known as the Sword of Death. This brought her to the attention of Church and state, and she was, along with the Sword, promptly bundled away to an undisclosed location.<br />
<br />
Precisely when and how her captivity ended is not clear, given the silence from authorities on the matter and the strange interaction between [[Kalgachia#Calendar|Anno Libertatis]] and [[Norton calendar|Anno Nortone]] timeframes. Given the unlikelihood of a voluntary release, it seems plausible that she made use of the Sword to simply cut her way out, either metaphorically or literally. Regardless, by {{AN|1743}}, she had returned to her former residence and life as a goatherd, having appeared to have aged only slightly since her capture, and apparently being left at peace in the time since.<br />
<br />
[[Category:Families]][[Category:History]][[Category:Shireroth]][[Category:Kalgachia]]<br />
[[Category:Order of the Holy Lakes]]</div>Shyriathhttps://micras.org/wiki/index.php?title=House_of_Nerrolar&diff=395544House of Nerrolar2026-02-11T18:40:23Z<p>Shyriath: /* Chlorocyphida Pan */</p>
<hr />
<div>The '''House of Nerrolar''', a southern [[Benacia]]n offshoot of the [[Shireroth|Shirerithian]] [[Line of Mortis|Line of Mortis]], which occupied an eminent position in both Shireroth and [[Minarboria]] for many years. Founded by [[Kaiser Mors IV|Kaiser Mors IV]], who had taken on the epithet Nerrolar - "Arbiter" - and later adopted it as a sort of surname, the House consists of Mors himself, and [https://bastionunion.org/forum/viewtopic.php?f=17&t=12962 "any descendants that may be derived from my undead flesh"].<br />
<br />
While Mors himself is not confirmed to be permanently dead and may therefore technically produce other descendants in the future, as matters stand his only known eligible descendants have consisted of the royal house of Tiěyá, which at Minarboria's height was one of the Empire's Cibolan territories. At the fall of the Empire, the remaining membership of the House fled to [[Kalgachia]]; the current heir is a citizen there. With the apparent death of Mortis heir, and Minarborian Second State Arborist, Shyriath Farstrider during the fall of Minarboria, it appears that the Nerrolars may now also represent the entirety of the Line of Mortis.<br />
<br />
The [[shire:The Sword of Death|Sword of Death]], a Mortis heirloom which was in Mors' possession while [[shire:Kaiser|Kaiser]], was later given to Shyriath, who in turn carried it with him to Minarboria. It was apparently stolen back by Mors prior to the fall of Minarboria, and may possibly remain within Kalgachi territory.<br />
<br />
Mors Nerollar was admitted to the [[Order of the Holy Lakes]] in 1521 AN. As such, he and his descendants, and any lawfully contracted spouses thereof, are [[Knight of the Holy Lakes|Knights]] and [[Lady of the Holy Lakes|Ladies]] of the [[Holy Lakes]] of [[Hurmu]].<br />
<br />
== The Mortis Catechism ==<br />
For many generations, the members of the Line of Mortis have used, as a form of identification, a ritual question and answer: the Mortis Catechism. This usage is carried on by the House of Nerrolar, which considers it one of their most sacred traditions. They are reluctant to reveal it to outsiders or to tolerate its use by them.<br />
<br />
'''Question:'''<br><br />
''When the Father went forth, who was his son?''<br><br />
''When the Brother was seated, who stood by his side?''<br><br />
''When the Sword was passed on, who awaited it?''<br><br />
''When the God called, who answered Him?''<br />
<br />
'''Answer:'''<br><br />
''The Merchant of Death.''<br />
<br />
The Catechism is a reference to the legendary origins of the Line of Mortis as one of the original three derived from the first Kaiser, [[shire:Kaiser Raynor I|Raynor I]]. The "Father" refers to Raynor himself; the "Brother" is the second Kaiser, Brrapa I, Raynor's middle child and the ancestor of the [[shire:Line of Metzler|Line of Metzler]]; the "Sword" is the arcane weapon known as the Sword of Death, a family heirloom; the "God" is Mors, Cedrist god of death and ofttimes patron of the family; and the "Merchant of Death" is Mortis, the youngest son of Raynor, who frequently went into battle in the service of his father and his brother.<br />
<br />
== Notable Members ==<br />
=== Mors Nerrolar ===<br />
[[File:Morsnerrolarportrait.png|thumb|right|200px|Mors Nerrolar, progenitor of the House]]<br />
Born '''Mors Letifer Funestus of Mortis'''. After his second abdication as Kaiser of Shireroth, he became known as '''Mors Nerrolar''', by which name he went thereafter. In Tiěyá, where for a time he ruled as a warlord, he was known unofficially as Pàn Sǐrén 判死人.<br />
<br />
=== Pàn Shuānghuā ===<br />
[[File:TieyaQueenSaohuang.png|thumb|right|200px|Pàn Shuānghuā, the Sàohuáng Queen of Tiěyá]]<br />
Born '''Geliflora Segovia Nerrolar'''. Spending a substantial portion of her childhood in Tiěyá, she chose the Tiěyánese personal name '''Pàn Shuānghuā 判霜花''' in adulthood; however, she was better known as the Sàohuáng Queen (Sàohuáng Tiěyá Nǚwáng 髞凰鐵崖女王), the use of personal names being taboo for royalty.<br />
<br />
=== Pàn Tiǎomín ===<br />
[[File:TieyaPrincessGuangming.png|thumb|right|200px|Pàn Tiǎomín, the Royal Princess Guāngmíng]]<br />
'''Pàn Tiǎomín 判窕珉''', titled the Royal Princess Guāngmíng (Guāngmíng Qīnwáng 光明親王), was born in 62 AL at the Royal Palace in Héchéng, capital of Tiěyá. The first child of the Sàohuáng Queen, under Tiěyá's Basic Law she was her mother's heir. The Queen, believing firmly in the virtue of learning by immersion, gently banished her from the palace in her teens to spend several years living among the common people and holding down an everyday job; having survived this, she returned to begin her tutelage in statecraft and to be rendered into lichdom. She was later appointed by her mother to oversee the Tiěyánese colonies in Nordmark, a possession under the jurisdiction of Empress Lyssansa. In 112 AL, she married '''Zhāng Xiǎogǎn 張小桿''', a bureaucrat in her service.<br />
<br />
By 128 AL, the degeneration of Minarboria and the loss of many lichly civil servants caused the collapse of the Nordmark administration, and the pair fled back to Héchéng, which they administered in the name of the Queen (who, at the time, was in Minarboria proper, searching for her lost father). There, fearing for the future, they submitted genetic material to the Royal Creche; their son, '''Kǎixù''', was decanted the following year. As conditions continued to worsen even within Tiěyá itself, the royal couple began to realize that Cibola was lost, and, in desperation, sent their son in 138 AL to Minarboria, where they hoped the Queen or the Empress would be able to protect him.<br />
<br />
The Royal Princess Guāngmíng and her husband remained in Héchéng until at least 140 AL, where they were last known to be in the Royal Palace. It is believed that, when they felt their end nearing, they laid themselves to rest in the crypt there; certainly they were either unable or unwilling to object when human authorities took authority in the name of a resurgent [[Treisenberg]], or when the same authorities disestablished Tiěyá.<br />
<br />
=== Pàn Kǎixù ===<br />
'''Pàn Kǎixù 判凱續''', titled the Royal Duke Ānxiáng (Ānxiáng Yīděnggōng 安祥一等公), was born in 129 AL at the Royal Palace in Héchéng. He was the only son of the Royal Princess Guāngmíng, and the only grandson of the Sàohuáng Queen. At the time of his birth, the Empire of Minarboria was waning, and the lich-heavy bureaucracy of Tiěyá was crippled by undead lethargy. Kǎixù grew up amidst the tense atmosphere of a palace apparatus struggling to maintain control over a country that was slipping away; although he was sheltered from the worst news, he saw less and less of his parents as he grew up. In 139 AL, when he was nearly ten years old, his parents sent him to the Imperial Shrublands to be in the care of his grandmother, the Sàohuáng Queen; he would never see them again.<br />
<br />
When he arrived, however, the situation was only slightly less dire than in Tiěyá. While enough of a government apparatus remained to verify his identity and escort him to Sansabury, the capital of Minarboria, the city was even then in crisis, facing riots and hemorrhaging residents to the surrounding countryside. He remained within the Imperial Palace for months while the remnants of the Second State Arbor attempted to locate the Sàohuáng Queen, who had disappeared into the countryside in search of her father. As more liches went dormant and the Mandarin Guards finally scattered in the face of mobs attempting to storm the walls of the Shrubbery, Kǎixù was finally bundled out of the city again and sent northward, toward his grandmother's last known location and the safety of the mountains that other refugees had already noticed. His guards were killed by Laqi bandits, who, taking a certain amount of pity on the boy, kept him captive. Although he did not tell them of his ancestry, they nonetheless hoped to ransom him off to someone - or, failing that, train him up as a new recruit - but when their loyalties were bought by the nascent government in Oktavyan and their gold mines, the cossacks cheerfully released Kǎixù in a vaguely populated area east of what is now Abrek and wished him luck.<br />
<br />
He joined the household of a Lywaller family in Mirth, who effectively became his surrogate family. While Kǎixù had not been trained in a vocation, he had been educated, and when the family opened a dry goods store in their home in 146 AL, much of the inventorying and bookkeeping fell to him. Whether because of his association with Lywallers or merely appreciation of his good fortune in finding a new life, he gained a reputation locally for his good humor; this, together with the frequent mispronunciation of his name, led to him being persistently referred to as "[https://en.wiktionary.org/wiki/cadgy Cadgy]" Pan. He spent most of the next two decades there, working at the store, while Mirth and its surrounds grew to have a reputation worthy of its name. He adapted as well as anyone could expect, especially to the teachings of Ketherism, which offered a compass that the half-remembered religion of his youth did not.<br />
<br />
In the winter of 165 AL, he met '''Calumma Sheth''', an attractive young Kalgachi woman sixteen years his junior. A native of Fort Fortitude who had traveled to Mirth for some seasonal revelry, he was hopelessly smitten with her; though she departed for home soon afterward, he kept in contact with her, and left Mirth the following year to remain with her. The pair married shortly thereafter, and settled in Khalsk, a village on the Schelpogora side of the lieutenancy border with Lithead, just opposite [[Tealsburrow]]. The marriage was only briefly happy before showing increasing cracks; to Calumma, Kǎixù was comforting but too easily appeased, too content to let things be, while for Kǎixù, Calumma was funny and stunningly beautiful, but endlessly vain and ambitious, expecting greater things from a world that could not always be expected to provide them. The marriage might have been ended, had it not been for the birth in 168 AL of the couple's only child, whose sudden presence in their lives prompted them to stay together. Though Kǎixù wished to name her in the Tiěyánese fashion, Calumma insisted on a name that was less foreign and more impressive; yielding to her wishes, their daughter was named '''Chlorocyphida'''.<br />
<br />
The marriage continued to worsen. Kǎixù was perfectly happy to remain a store clerk, while Calumma, a horticulturalist, dabbled in other pursuits that would bring her more attention - particularly singing, which combined with her looks managed to get her onto television once - and mercilessly hounded him to similarly expand his horizons. His main refuge was his daughter, who was not much like either of her parents but a good girl nonetheless, and tried his best to shield her from his marital discord while his wife tried ''her'' best to make her useful around the home.<br />
<br />
When Chlorocyphida left to attend Gymnasium in 180 AL, Kǎixù was proud but also increasingly isolated. His wife's exhortations had long since turned to scorn and verbal abuse, and what little defense he had mustered against it crumbled away to resigned acceptance. Suffering from depression and nervous breakdowns, his health began to fail him, and he died in 190 AL.<br />
<br />
=== Chlorocyphida Pan ===<br />
[[File:Chlorocyphida2.png|thumb|right|200px|Chlorocyphida Pan, aka Pàn Qīnglíng]]<br />
'''Chlorocyphida Pan''' was legally named so at the insistence of her mother, though she was nonetheless privately christened '''Pàn Qīnglíng 判蜻蛉''' by her father, in Tiěyánese fashion. She was born in 168 AL in Khalsk, a small farming town in southwestern Schlepogora Lieutenancy, on the road between Tealsburrow and Oktokamensk. Unlike her father, Chlorocyphida rarely laughed or smiled; she was not, at least at first, a grouchy or discontented child, but sober to the point of being grave. Some of her fondest memories of her early life involve those many times that her father attempted to get her to crack a smile, especially when he succeeded. Her relationship with her mother was considerably cooler, and worsened over time; aside from the impression left by the way her parents interacted, Calumma rarely saw fit to take an interest in her daughter except to issue commands or react if they were not obeyed.<br />
<br />
Chlorocyphida was both studious and obedient; she did well in school and was praised for attentiveness at Church services. Nevertheless, she did not bond well with those her own age, who were put off by her serious demeanor and her lack of interest in play. She became taciturn around those she did not know and like, and preferred to socialize with adult authority figures, who she felt understood her better; among the factors souring her relationship with her mother was the tendency of the latter to insist that she "stop pretending to be an adult" and leave her betters alone. Nonetheless, the habit served her well during her Urchagin, where, arms folded across her chest, she eloquently insulted the ancestry, descendants, appearance, personal hygiene, and culinary taste of the most offensive guards during Yoke Week, occasionally for half an hour at a time.<br />
<br />
Her admission to the Lithead Gymnasium in 180 AL was a source of intense pride for both parents - though she felt that in her mother's case it was more a matter of pride in herself rather than for her daughter - but for her it was an escape from a home life that felt increasingly intolerable. She took refuge in her studies, developing an increasingly keen interest in biology, and, by extension, the lost biomantic and necromantic techniques of Minarboria, though her curiosity about the latter remained woefully underfulfilled. What free time she kept clear was spent engaged in long, meandering walks and in shooting practice - originally to improve her odds of hitting specimens with tranquilizer darts, but eventually also out of satisfaction at hitting difficult targets.<br />
<br />
Her visits home became increasingly painful, as it was clear that her father was suffering from both the absence of his daughter and the presence of his wife. Even Chlorocyphida was taken by surprise, however, when he passed away from a heart attack in 190 AL, all the more so because her mother had neglected to inform her until her subsequent visit. Calumma's stated reason for the omission - that she had not wanted to disturb her or impact her studies - proved hugely unsatisfactory, and after an exchange of words and the loss of several teeth by Calumma, Chlorocyphida departed home and returned to her studies, never to return or to speak to her mother again.<br />
<br />
Graduating in 192 AL, Chlorocyphida could very likely have pursued a lucrative career, but instead chose a simpler life, purchasing a cottage on the outskirts of Fort Candycane and taking up the life of a goatherd. Goats, she felt, were clever enough to be interesting and had no expectations except to be fed and occasionally entertained. While she scrupulously attended Church services and even enrolled as a Church partisan, she was able to spend much of her time alone with her goats, and enjoyed a period of badly needed peace and solitude. This, however, was brought to an abrupt halt three years later, when an encounter with her great-great-grandfather, Mors, resulted in her unwilling acquisition of the family heirloom, and Archonic artifact, known as the Sword of Death. This brought her to the attention of Church and state, and she was, along with the Sword, promptly bundled away to an undisclosed location.<br />
<br />
Precisely when and how her captivity ended is not clear, given the silence from authorities on the matter and the strange interaction between [[Kalgachia#Calendar|Anno Libertatis]] and [[Norton calendar|Anno Nortone]] timeframes. Given the unlikelihood of a voluntary release, it seems plausible that she made use of the Sword to simply cut her way out, either metaphorically or literally. Regardless, by {{AN|1732}}, she had returned to her former residence and life as a goatherd, having appeared to have aged only slightly since her capture, and apparently being left at peace in the time since.<br />
<br />
[[Category:Families]][[Category:History]][[Category:Shireroth]][[Category:Kalgachia]]<br />
[[Category:Order of the Holy Lakes]]</div>Shyriathhttps://micras.org/wiki/index.php?title=Canton_East_Tieya&diff=395516Canton East Tieya2026-02-11T06:22:18Z<p>Shyriath: </p>
<hr />
<div>{{WIP}}<br />
{{Administrative division of Etzeland<br />
|name = Canton East Tieya<br />
|name1 = Dōng Tiěyá zhōu 東鐵崖州<br />
|flag = Tiěyá_flag.png<br />
|coa = Tiěyá emblem.png<br />
|image = <br />
|motto = ''Jīnrì shì, jīnrì bì 今日事，今日畢''<br><small>("The matters of today should be concluded today")</small><br />
|anthem = <youtube width="200" height="120">https://youtu.be/wFLdWu6jA1k</youtube><br />
|subdivision = Canton<br />
|capital = [[Hecheng|Héchéng 合城]]<br />
|largecity = Héchéng 合城<br />
|area = 180,468 km<sup>2</sup><br />
|arearank = 1 (cantons), 3 (total)<br />
|pop = 586,700 <small>({{AN|1752}})</small><br />
|poprank = 9 (cantons) 10 (total)<br />
|headofstate =<br />
|state =<br />
|headofgovt =<br />
|gov =<br />
|legislature =<br />
|est = {{AN|1716}}<br />
|lang = [[Tiěyán language|Tiěyán]], [[Cibolan Saxon]], [[Bretallois]]<br />
|religion = Mostly Tiěyán traditional faiths or no religion; some [[Holy_Nidarosian_Church|Nidarosian Catholic]]<br />
|abv = TYA<br />
|timezone = [[Coordinated Micras Time|CMT-11]]<br />
}}<br />
<br />
'''Canton East Tieya''' ([[Tiěyán language|Tiěyán]]: '''Dōng Tiěyá zhōu 東鐵崖州'''), located in western [[Cibola]], is one of the cantons of [[Etzeland]]. Its capital is Héchéng 合城.<br />
<br />
[[Category:Etzeland]]</div>Shyriathhttps://micras.org/wiki/index.php?title=File:Tieya_emblem.png&diff=395515File:Tieya emblem.png2026-02-11T06:21:51Z<p>Shyriath: Redirected page to File:Tiěyá emblem.png</p>
<hr />
<div>#REDIRECT [[File:Tiěyá emblem.png]]</div>Shyriathhttps://micras.org/wiki/index.php?title=File:Ti%C4%9By%C3%A1_emblem.png&diff=395514File:Tiěyá emblem.png2026-02-11T06:20:57Z<p>Shyriath: </p>
<hr />
<div></div>Shyriathhttps://micras.org/wiki/index.php?title=Canton_East_Tieya&diff=395513Canton East Tieya2026-02-11T06:14:50Z<p>Shyriath: </p>
<hr />
<div>{{WIP}}<br />
{{Administrative division of Etzeland<br />
|name = Canton East Tieya<br />
|name1 = Dōng Tiěyá zhōu 東鐵崖州<br />
|flag = Tiěyá_flag.png<br />
|coa = <br />
|image = <br />
|motto = ''Jīnrì shì, jīnrì bì 今日事，今日畢''<br><small>("The matters of today should be concluded today")</small><br />
|anthem = <youtube width="200" height="120">https://youtu.be/wFLdWu6jA1k</youtube><br />
|subdivision = Canton<br />
|capital = [[Hecheng|Héchéng 合城]]<br />
|largecity = Héchéng 合城<br />
|area = 180,468 km<sup>2</sup><br />
|arearank = 1 (cantons), 3 (total)<br />
|pop = 586,700 <small>({{AN|1752}})</small><br />
|poprank = 9 (cantons) 10 (total)<br />
|headofstate =<br />
|state =<br />
|headofgovt =<br />
|gov =<br />
|legislature =<br />
|est = {{AN|1716}}<br />
|lang = [[Tiěyán language|Tiěyán]], [[Cibolan Saxon]], [[Bretallois]]<br />
|religion = Mostly Tiěyán traditional faiths or no religion; some [[Holy_Nidarosian_Church|Nidarosian Catholic]]<br />
|abv = TYA<br />
|timezone = [[Coordinated Micras Time|CMT-11]]<br />
}}<br />
<br />
'''Canton East Tieya''' ([[Tiěyán language|Tiěyán]]: '''Dōng Tiěyá zhōu 東鐵崖州'''), located in western [[Cibola]], is one of the cantons of [[Etzeland]]. Its capital is Héchéng 合城.<br />
<br />
[[Category:Etzeland]]</div>Shyriathhttps://micras.org/wiki/index.php?title=Template:Administrative_division_of_Etzeland&diff=395512Template:Administrative division of Etzeland2026-02-11T06:04:27Z<p>Shyriath: </p>
<hr />
<div>{{Mondo Article}}<br />
{| class="infobox vcard geography" style="width:300px; font-size:83%;"<br />
| colspan="2" style="text-align:center;" | <big>'''{{{name}}}'''</big><br>'''{{{name1}}}'''<br><br />
|-<br />
| colspan="2" style="text-align:center;color:#ffffff;background:#0b8500;" | <big>'''Canton or Crownland of {{team flag|Etzeland}}'''</big><br />
|-<br />
| colspan="2" |<br />
{| width=100% style="text-align:center; margin:0 auto; background:none;"<br />
| align=center style="width:50%; border:0; vertical-align:middle;" | [[File:{{{flag}}}|125px|Flag of the {{{name}}}|frameless]]<br>Flag<br />
| align=center style="width:50%; border:0; vertical-align:middle;" | [[File:{{{coa}}}|90px|Coat of arms of the{{{name}}}|frameless]]<br>Coat of arms<br />
|}<br />
|-<br />
| align=center colspan=2 |<br />
[[File:{{{image|}}}|border|250px]]<br>Location of the {{{name}}}<br />
|-class="mergedtoprow"<br />
|'''Motto'''|| {{{motto}}}<br />
|-class="mergedrow"<br />
|'''Anthem'''|| {{{anthem}}}<br />
|-<br />
|'''[[Administrative divisions of Alduria|Subdivision]]'''|| {{{subdivision}}}<br />
|-class="mergedtoprow"<br />
|'''Capital'''|| {{{capital}}}<br />
|-class="mergedrow"<br />
| style="vertical-align:top;" | '''Largest cities'''<br />
| {{{largecity}}}<br />
|-<br />
|-class="mergedtoprow"<br />
|align=left |'''Area''' ||align=left | {{{area}}}<br />
|-class="mergedrow"<br />
|align=left |&nbsp;- Ranked ||align=left | {{{arearank}}}<br />
|-class="mergedtoprow"<br />
|align=left |'''Population''' ||align=left | {{{pop}}}<br />
|-class="mergedrow"<br />
|align=left |&nbsp;- Ranked ||align=left | {{{poprank}}}<br />
|-<br />
|-class="mergedtoprow"'''Government'''<br />
|align=left |'''{{{headofstate}}}''' ||align=left | {{{state}}}<br />
|-class="mergedrow"<br />
|align=left |'''{{{headofgovt}}}''' ||align=left | {{{gov}}}<br />
|-class="mergedrow"<br />
|align=left |'''Legislature''' ||align=left | {{{legislature}}}<br />
|-<br />
|'''Established'''|| {{{est}}}<br />
|-<br />
|'''Languages'''|| {{{lang}}}<br />
|-<br />
|'''Local religion'''|| {{{religion}}}<br />
|-<br />
|'''Abreviation'''|| {{{abv}}}<br />
|-<br />
|'''Time Zone'''|| {{{timezone}}}<br />
|-<br />
|-<br />
| align=center colspan=2 |<br />
[[File:Coat_of_arms_of_Etzeland.svg|80px]]<br />
|-<br />
|}<br />
<noinclude>[[Category:Etzeland]][[Category:Administrative divisions of Etzeland]][[Category:Etzeland templates]]</noinclude></div>Shyriathhttps://micras.org/wiki/index.php?title=Canton_East_Tieya&diff=395511Canton East Tieya2026-02-11T06:00:24Z<p>Shyriath: </p>
<hr />
<div>{{WIP}}<br />
{{Administrative division of Etzeland<br />
|name = Canton East Tieya<br />
|name1 = Dōng Tiěyá zhōu 東鐵崖州<br />
|flag = Tiěyá_flag.png<br />
|coa = <br />
|image = <br />
|motto = ''Jīnrì shì, jīnrì bì 今日事，今日畢''<br><small>("The matters of today should be concluded today")</small><br />
|anthem = <br />
|subdivision = Canton<br />
|capital = [[Hecheng|Héchéng 合城]]<br />
|largecity = Héchéng 合城<br />
|area = 180,468 km<sup>2</sup><br />
|arearank = 1 (cantons), 3 (total)<br />
|pop = 586,700 <small>({{AN|1752}})</small><br />
|poprank = 9 (cantons) 10 (total)<br />
|headofstate =<br />
|state =<br />
|headofgovt =<br />
|gov =<br />
|legislature =<br />
|est = {{AN|1716}}<br />
|lang = [[Tiěyán language|Tiěyán]], [[Cibolan Saxon]], [[Bretallois]]<br />
|religion = Mostly Tiěyán traditional faiths or no religion; some [[Holy_Nidarosian_Church|Nidarosian Catholic]]<br />
|abv = TYA<br />
|timezone = [[Coordinated Micras Time|CMT-11]]<br />
}}<br />
<br />
'''Canton East Tieya''' ([[Tiěyán language|Tiěyán]]: '''Dōng Tiěyá zhōu 東鐵崖州'''), located in western [[Cibola]], is one of the cantons of [[Etzeland]]. Its capital is Héchéng 合城.<br />
<br />
[[Category:Etzeland]]</div>Shyriathhttps://micras.org/wiki/index.php?title=Canton_East_Tieya&diff=395510Canton East Tieya2026-02-11T05:59:21Z<p>Shyriath: </p>
<hr />
<div>{{WIP}}<br />
{{Administrative division of Etzeland<br />
|name = Canton East Tieya<br />
|name1 = Dōng Tiěyá zhōu 東鐵崖州<br />
|flag = Tiěyá_flag.png<br />
|coa = <br />
|image = <br />
|motto = ''Jīnrìshì, jīnrìbì 今日事，今日畢''<br><small>("The matters of today should be concluded today")</small><br />
|anthem = <br />
|subdivision = Canton<br />
|capital = [[Hecheng|Héchéng 合城]]<br />
|largecity = Héchéng 合城<br />
|area = 180,468 km<sup>2</sup><br />
|arearank = 1 (cantons), 3 (total)<br />
|pop = 586,700 <small>({{AN|1752}})</small><br />
|poprank = 9 (cantons) 10 (total)<br />
|headofstate =<br />
|state =<br />
|headofgovt =<br />
|gov =<br />
|legislature =<br />
|est = {{AN|1716}}<br />
|lang = [[Tiěyán language|Tiěyán]], [[Cibolan Saxon]], [[Bretallois]]<br />
|religion = Mostly Tiěyán traditional faiths or no religion; some [[Holy_Nidarosian_Church|Nidarosian Catholic]]<br />
|abv = TYA<br />
|timezone = [[Coordinated Micras Time|CMT-11]]<br />
}}<br />
<br />
'''Canton East Tieya''' ([[Tiěyán language|Tiěyán]]: '''Dōng Tiěyá zhōu 東鐵崖州'''), located in western [[Cibola]], is one of the cantons of [[Etzeland]]. Its capital is Héchéng 合城.<br />
<br />
[[Category:Etzeland]]</div>Shyriathhttps://micras.org/wiki/index.php?title=Ti%C4%9By%C3%A1n_people&diff=395509Tiěyán people2026-02-11T05:52:48Z<p>Shyriath: Created page with "{{WIP}} {{Mondo Article}} '''Tiěyán people''' can, depending on the sense in which it is used, refer either to: # residents of the cantons East and West Tieya in Etzeland, regardless of ethnicity, or # the ethnic group now considered to be native to that same region. The Tiěyán language distinguishes these senses with significantly overlapping but different terms: '''Tiěyárén 鐵崖人''', the..."</p>
<hr />
<div>{{WIP}}<br />
{{Mondo Article}}<br />
'''Tiěyán people''' can, depending on the sense in which it is used, refer either to:<br />
<br />
# residents of the cantons [[Canton East Tieya|East]] and [[Canton West Tieya|West Tieya]] in [[Etzeland]], regardless of ethnicity, or<br />
# the ethnic group now considered to be native to that same region.<br />
<br />
The [[Tiěyán language|Tiěyán]] language distinguishes these senses with significantly overlapping but different terms: '''Tiěyárén 鐵崖人''', the literal translation of "Tiěyán people", refers to the first, geographic sense, while '''chírén 持人''', "Chí people", refers to the second, ethnic sense. This article is concerned mostly with this second sense.<br />
<br />
[[Category:Etzeland]]</div>Shyriath