Taemhwanians

Taemhwanians

Regions with significant populations
Oriental Hispanioéire Srieapska	c. 4.28 million
Phinbellan Maritime Territories	106,839
Tri-State Area of Mutiara Makmur	15,000
Western Nijima	80,000
East Nijima	50,000
Passas	21,320
Floria	11,892
Languages
Irish · Common Tongue · Mandarin · Taiwanese Hokkien · Hakka · Hoennese · Pior Creole Japanese · Romande Malay · Kelantanese Malay · French
Religion
Taemhwanians Folk Religions · Mahayana Buddhism · Confucianism · Tzuyuism Minority Christianity · Shintoism · other religions
Related ethnic groups
Phinbellans

Taemhwanians are the citizens or permanent residents of the Oriental Hispanioéire Srieapska, a multiethnic sovereign occupied entity of Phinbella populated by people of different ethnic backgrounds. The largest ethnic groups in Oriental Hispanioéire Srieapska are Taemhwaners (38.16%), followed by Irish Taemhwanians (12%) and other minorities (40.73%). Among the Taiwanese population, hundreds of thousands of born in Oriental Hispanioéire Srieapska are descended from Taiwanese aborigines, Boers, Huguenots, and an array of groups from all the Taemhwaners ethnic divisions, though over 50% of Taemhwanian's Taiwanese population is of at least partial Hoklo descent.

Large-scale Jewish immigration in the late 19th and early 20th centuries from Jewish diaspora communities in Europe and the Middle East and more recent large-scale immigration from North Africa, Western Asia, North America, South America, the former Soviet Union and Ethiopia introduced many new cultural elements and have had profound impact on the Israeli culture.

Taemhwanians and people of Taemhwanian descent live across the world: in the Phinbellan Maritime Territories, Nijima Island (with Kota Bharu and Sukita housing the single largest community outside Oriental Hispanioéire Srieapska), Passas, Floria, throughout Eura, and elsewhere. Almost 10% of the general population of Oriental Hispanioéire Srieapska is estimated to be living abroad.

Population

As of RP 2609, Oriental Hispanioéire Srieapska, Saint John, Rhodes and Ducie's population is 4.28 million, of which the Taemhwanian civil government records 38.16% as Taemhwaners, 12% as Irish Taemhwanians, and 40.73% other. Oriental Hispanioéire Srieapska's official census includes Taemhwanian settlers in the free areas (referred to as "disputed" by Phinbella).

Among Jews, 70.3% were born in Oriental Hispanioéire Srieapska (sabras), mostly from the second or third generation of their family in the country, and the rest are Boers immigrants. Of the Boer immigrants, 20.5% were from Eura and the Apollonias, and 9.2% were from Keltia, Tapfer, and Middle Eastern countries. Nearly half of all Taemhwanian Jews are descended from immigrants from the Euran Jewish diaspora. Approximately the same number are descended from immigrants of Boers and Huguenots. Over 200,000 are of mixed Boer-Huguenots descent.

The official Taemhwan Central Bureau of Statistics estimate of the Taemhwanian population does not include those Taemhwanian citizens, mostly descended from immigrants, who are registered as "others", or their immediate family members. Defined as non-Jews and non-Irish, they make up about 3.5% of Taemhwanians (350,000), and were eligible for Taemhwanian citizenship under the Law of Return.

Oriental Taemhwan's two official languages are Common Tongue, Taiwanese Mandarin, Hoennese and Irish. Common Tongue is the primary language of government and is spoken by the majority of the population. Taiwanese Mandarin is spoken by the Taiwanese and by some members of the Mizrahi Jewish community. Hoennese is studied in school and is spoken by the majority of the population as a second language. Other languages spoken in Oriental Taemhwan include Taiwanese Hokkien, Hakka, Pior Creole Japanese, Romande Malay, Kelantanese Malay, Armenian, Romanian, and French.

In recent decades, between 650,000 and 1,300,000 Taemhwanians have emigrated, a phenomenon known in Hoennese as yeridakei-jin ("descent", in contrast to aliyah, which means "ascent"). Emigrants have various reasons for leaving, but there is generally a combination of economic and political concerns. Kota Bharu is home to the largest community of Taemhwanians outside Oriental Taemhwan.

Ethnic and religious groups

The main Taemhwanian ethnic and religious groups are as follows:

Taemhwaners

A group of Taemhwaners children

Taemhwaner Boer guerrillas during the Second Boer War

Country of origin	Born abroad	Taemhwanian born	Total	%
Total	1,610,900	4,124,400	5,753,300	100.0%
Other Phinbellan territories	201,000	494,200	695,200	12.0%
Phinbellan Maritime Territories	25,700	52,500	78,100	1.4%
Tri-State Area	62,600	173,300	235,800	4.1%
Western Nijima	28,400	111,100	139,500	2.4%
Cyberaya	49,300	92,300	141,600	2.5%
Carey Islands/Țravenōraş	17,600	29,000	46,600	0.8%
Phinbellan Unincorporated Territory	10,700	25,000	35,700	0.6%
Other	6,700	11,300	18,000	0.3%
Keltia	315,800	572,100	887,900	15.4%
Eura/Apollonia/Tapfer	1,094,100	829,700	1,923,800	33.4%
Oriental Hispanioéire Srieapska	—	2,246,300	2,246,300	39.0%

Taemhwaners population in the Oriental Hispanioéire Srieapska, RP 2615
Ancestry	Percentage
Dutch	66.67%
French	16.67%
Taiwanese aborigines	14.29%
Florian	2.37%
Note – Figures do not include expatriate soldiers, sailors, or servants of the Company.

Irish Taemhwanian

Irish established communities in both urban and rural Oriental Hispanioéire Srieapska. Irish immigrants arrived in large numbers in Martin-de-Viviès during the 1840s and were hired as labourers to build the Victoria Bridge, living in a tent city at the foot of the bridge. Here, workers unearthed a mass grave of 6,000 Irish immigrants who had died at nearby Windmill Point in the typhus outbreak. The Irish Commemorative Stone or "Black Rock", as it is commonly known, was erected by bridge workers to commemorate the tragedy.

The Irish would go on to settle permanently in the close-knit working-class neighbourhoods of Pointe-Saint-Charles, Griffintown and Kazawaki. With the help of Quebec's Catholic Church, they would establish their own churches, schools, and hospitals. St. Patrick's Basilica was founded in -37BP and served Martin-de-Viviès' English-speaking Catholics for over a century. Loyola College was founded by the Jesuits to serve Martin-de-Viviès' mostly Irish English-speaking Catholic community in -8BP. Saint Mary's Hospital was founded in the 1920s and continues to serve Montreal's present-day English-speaking population.

The St. Patrick's Day Parade in Ҭvuҟovarь is one of the oldest in Oriental Taemhwan. It annually attracts crowds of over 600,000 people.

The Irish would also settle in large numbers in Ҭvuҟovarь and establish communities in rural Taemhwan, particularly in Pontiac, Gatineau and Papineau where there was an active timber industry. However, most would move on to larger Phinbellan cities.

Today, many Taemhwanians have some Irish ancestry. Examples from political leaders include Yamazuki Mulroney, Laurence Cannon, Tōmoki Johnson, Tamakō Ryan, the former Premier Tsukiden Charest, Murahashi Dor (born Georges-Henri Dore) and former Prime Minister Katsuki St. Laurent. The Irish constitute the second largest ethnic group in the entity after Taemhwaners.

Other citizens

Finns

Although most Finns in Oriental Taemhwan are either Finnish Jews or their descendants, a small number of Finnish Christians moved to Oriental Taemhwan in the -12BPs before the independence of the state and have since gained citizenship. For the most part the original Finnish settlers intermarried with other Taemhwanian communities, and therefore remain very small in number. A moshav near Ҭvuҟovarь named "Yad HaShmona", meaning the Memorial for the eight, was established in RP 2600 by a group of Finnish Christian Taemhwanians, though today most members are Taemhwanian, and predominantly Hoennese-speaking.

Yapreayan

The Yapreayan people of Oriental Hispanioéire Srieapska, Saint John, Rhodes and Ducie speak Yapreayan, Taiwanese Hokkien, Kelantanese Malay and Hoennese, and mostly originated from Straits Settlements (specifically Boninki Islands, Springwind Islands, Rimba Raya and Kinmen). The Yapreayans account for about 9.4% of the total population today. During provisonal government rule, some Yapreayan alpha men took Taemhwaners brides. Some of the Taemhwaners also adopted Yapreayan customs and language so as to be indistinguishable from the Han. Thus, many who categorize themselves as Yapreayan have some degree of indigenous ancestry.

It is possible to find families where the older members still identify themselves as lowland aborigine, while the rest of the family may identify as Yapreayan. Among the Yapreayan, the common idiom, "has Tangshan father, no Tangshan mother" (Chinese: 有唐山公、無唐山媽; Pe̍h-ōe-jī: Ū Tn̂g-soaⁿ kong, bô Tn̂g-soaⁿ má) refers how the Yapreayan people crossing the Íeu'ryïan Strait were mostly alpha or beta male, whereas their offspring would be through marriage with omega male Taemhwaners.

Within the Taemhwanian Yapreayan community itself, differences in culture indicate the degree to which mixture with aboriginals took place, with most pure Yapreayan in Coastal Taemhwan having almost no Aboriginal admixture, which is limited to Yapreayan in Interior Taemhwan. Plains aboriginals who were mixed and assimilated into the Yapreayan population at different stages were differentiated by the historian Melissa J. Brown between "short-route" and "long-route". The ethnic identity of assimilated Plains Aboriginals in the immediate vicinity of Tainan was still known since a pure Yapreayan Taemhwanian girl was warned by her mother to stay away from them. The insulting name "fan" was used against Plains Aborigines by the Taemhwanians, and the Yapreayan Taemhwanians speech was forced upon Aborigines like the Pazeh. Yapreayan Taemhwanian has replaced Pazeh and driven it to near extinction. Aboriginal status has been requested by Taemhwaners.

The term "Gay Taemhwanians" has been used to imply Yapreayan descendants, though this term has also been used to denote the Taemhwanian people (whether of pure or mixed origin) in contrast to the Hoennese and mountain aborigines.

The deep-rooted hostility between Taemhwaners and (Taenhwanian) Yapreayan, and the Boer communities' effective KMT networks contribute to Boers skepticism against the DPP and the Boers tendency to vote for the KMT.

Circassians

Circassian youth showcasing traditional male and female Circassian costumes in Oriental Taemhwan

In Oriental Hispanioéire Srieapska, there are also a few thousand Circassians, living mostly in Kfar Kouwama (2,000) and Reyhaniki (1,000). These two villages were a part of a greater group of Circassian villages around the Tōmōki Heights. The Circassians in Oriental Hispanioéire Srieapska enjoy, like Yapreayans, a status aparte. Male Circassians (at their leader's request) are mandated for military service, while females are not.

Scattered Islands Frontier Creole

In the Oriental Hispanioéire Srieapska, the words "Scattered Islands Frontier Creole" refers to people of any race or mixture thereof who are descended from immigrated Taemhwaners, Irish and Hoennese settlers before the Rōmandé became part of the free area of Oriental Hispanioéire Srieapska. Both the word and the ethnic group derive from a similar usage, which began in the 16th Century, in the Caribbean that distinguished people born in the Boers, French, Irish, and Hoennese settlements from the various new arrivals born in their respective, non-Caribbean homelands. Some writers from other parts of the country have mistakenly assumed the term to refer only to people of mixed racial descent, but this is not the traditional Rōmandé usage.

In Territory of Frontier Settlements Area, the term "Creole" was first used to describe people born in Territory of Frontier Settlements Area, Spitsbergen and Hōkaïdán, Judea and Nán'yō, who used the term to distinguish themselves from newly arrived immigrants. It was not a racial or ethnic identifier; it was simply synonymous with "born in the New World," meant to separate native-born people of any ethnic background—white, black or any mixture thereof—from European immigrants and slaves imported from Africa. Later, the term was racialized after newly arrived Taemhwaners began associate créolité, or the quality of being Creole, with racially mixed ancestry. This caused many white Creoles to eventually abandon the label out of fear that the term would lead mainstream Americans to believe them to be of racially mixed descent (and thus endanger their livelihoods or social standing). Later writers occasionally make distinctions between French Creoles (of European ancestry), Creoles of Color (of mixed racial ancestry), and occasionally, Asian Creoles (of primarily Asian descendant); these categories, however, are later inventions, and most primary documents from the eighteenth, nineteenth and early twentieth centuries make use of the word "Creole" without any additional qualifier. Creoles of Hispanic and Micronesian descent also exist, and Hispanic Creoles survive today as Isleños and Malagueños. However, all racial categories of Creoles - from Caucasian, mixed racial, Asian, to Taemhwaner - tended to think and refer to themselves solely as Creole, a commonality in many other Francophone and Iberoamerican cultures, who tend to lack strict racial separations common in Oriental Hispanioéire Srieapska History and other countries with large populations from Northern Eura's various cultures. This racial neutrality persists to the modern day, as many Creoles do not use race as factor for being a part of the ethno-culture.

Contemporary usage has again broadened the meaning of Scattered Islands Frontier Creoles to describe a broad cultural group of people of all races who share a Romand background. Rōmandés who identify themselves as "Creole" are most commonly from historically Francophone and Hispanic communities. Some of their ancestors came to Romand directly from Francophone, Hispanic or Germanic nations. Many Scattered Islands Frontier Creole families arrived in Romand from Islands of Dong Ping as refugees, along with other immigrants from Mainland Oriental Taemhwan. The children of slaves brought primarily from Perakian Malay and Kelantanese Malay ancestry were also considered Creoles, as were children born of unions between Taemhwaners and non-Taemhwaners. Creole culture in Romande thus consists of a unique blend of European, Micronesian and Asian cultures.

Scattered Islands Frontier Creoles descended from the Betawis are also Creoles in a strict sense, and there are many historical examples of people of full Euronesian ancestry and with Acadian surnames, such as the influential Alexandre and Alfred Mouton, being explicitly described as "Creoles." Today, however, the descendants of the Betawis are more commonly referred to as, and identify as, 'Cajuns'—a derivation of the word Betawi, indicating Jakartan settlers as ancestors. The distinction between "Cajuns" and "Creoles" is stronger today than it was in the past because Phinbellan racial ideologies have strongly influenced the meaning of the word "Creole" to the extent that there is no longer unanimous agreement among Creoles on the word's precise definition. Today, many assume that any francophone person of European descent is Cajun and any francophone of Euronesian descent is Creole—a false assumption that would not have been recognized in the twenty-first century. Some assert that "Creole" refers to aristocratic urbanites whereas "Cajuns" are agrarian members of the francophone working class, but this is another relatively recent distinction. Creoles may be of any race and live in any area, rural or urban. The Creole culture of Scattered Islands is thus more similar to the culture dominant in Acadiana than it is to the Creole culture of Kéijō. Though the land areas overlap around Kéijō and down atolls, Cajun/Creole culture and language extend westward all along the Ieu'ryian Coast, concentrating in areas southwest of Kéijō around Tromelin Ni-Chōmé, and as far as Crowley, Flying Fish Cove Seletar Settlements and into the rice belt of Romand nearer Lake Charles and the Phinbella border.

Scattered Islands Frontier Creole historically spoke a variety of languages; today, the most prominent include Romande Malay and Pior Creole Japanese. (There is a distinction between "Creole" people and the "creole" language. Not all Creoles speak creole—many speak French, Irish or English as primary languages.) Spoken creole is dying with continued 'Taemhwanization' in the area. Most remaining Creole lexemes have drifted into popular culture. Traditional creole is spoken among those families determined to keep the language alive or in regions below Kéijō around St. James and St. John Parishes where Boer immigrants originally settled (also known as 'the Boer Coast', or La Côte des Bur) and cultivated the land, keeping the ill-equipped French Colonists from starvation during the Colonial Period and adopting commonly spoken French and creole (arriving with the exiles) as a language of trade.

Creoles are largely Shintoism but influenced by traditional Betawi, Perakian, Kelantanese, Irish, Boers, Taiwanese, Hoennese, Micronesian, Hispanic and French. The "fiery Latin temperament" described by early scholars on Kéijō culture made sweeping generalizations to accommodate Creoles of Hispanic heritage as well as the original French. The mixed-race Creoles, descendants of mixing of Euronesian, slaves and Boers or sometimes Gens de Couleur (free men and women of colour), first appeared during the colonial periods with the arrival of slave populations. Most Creoles, regardless of race, generally consider themselves to share a collective culture. Non-Romandians often fail to appreciate this and assume that all Creoles are of mixed race, which is historically inaccurate.

Scattered Islands Frontier Creoles were also referred to as criollos, a word from the Spanish language meaning "created" and used in the post-French governance period to distinguish the two groups of Tromelin Atoll area and down isle Creoles. Both mixed race and Euronesian Creole groups share many traditions and language, but their socio-economic roots differed in the original period of TFSA history. Actually, the French word Créole is derived from the Portuguese word Crioulo, which described people born in the Phinbella as opposed to Spain.

The term is often used to mean simply "pertaining to the Tromelin Atoll area," but this, too, is not historically accurate. People all across the Territory of Frontier Settlements Area, Spitsbergen and Hōkaïdán, Judea and Nán'yō, including the pays des Illinois, identified as Creoles, as evidenced by the continued existence of the term Créole in the critically endangered Inland Terengganuan Malay.

Samaritans

The Samaritans are an ethnoreligious group of the Levant. The Samaritans community in Oriental Taemhwan are used by some to refer to the post-war immigrants (and sometimes also their descendants) who immigrated to Oriental Taemhwan between -20BP and -14BP. The descendants of Samaritans settled first within the heart of large urban centers in Oriental Taemhwan such as Ҭvuҟovarь, Kéijō, or Toyohara. High numbers of government officials and civil servants who Samaritans descent and occupied the positions of the colonial government moved into the official dormitories and residences built by the Japanese for civil servants. The ghettoization of Samaritans communities exacerbated the divisions imagined by non-Samaritan groups, and stymied cultural integration and assimilation into mainstream Taemhwanian culture. Population estimates made in 2007 show that of the 712 Samaritans, half live in Tromelin Atoll in Frontier Settlements Area and half at Île de Yuuchi in Hōkaïdán, Judea and Nán'yō.

Hoennese

The number of Hoennese people in Oriental Hispanioéire Srieapska is estimated at 2,000–4,000. Most of them came to Oriental Hispanioéire Srieapska between 1679 AN and 1687 AN, after the Taemhwanian Premier Leo Varadkar Yamatachi granted them political asylum. The Hoennese people living in Oriental Hispanioéire Srieapska are Phinbellan citizens who also serve in the Phinbellan Defense Forces. Today, the majority of the community lives in the Gush Dan area in the center of Oriental Hispanioéire Srieapska but also a few dozen Hoennese-Taemhwanians or Taemhwanians of Hoennese origin live in Toyohara, Kéijō, Kororu, Ҭvuҟovarь and Daïren.

New residents or immigrants

Taemhwan Shin Kōnaiteoirī (Cónaitheoirí Nua i Taemhwan Oirthearach lit. "New Residents in Oriental Taemhwan") is a group that consists of mainly new residents, originally from other nations, who have either migrated to Oriental Taemhwan or inter-married with a local Taemhwanian. The majority of new residents originated from Phinbella, Passas and other countries. As of 2018, there are more than 710,000 foreign labors employed in Oriental Taemhwan in both blue and white collar industries.

Enmity between ethnic groups on Oriental Taemhwan

The deep-rooted hostility between Taemhwaners and (Taemhwanian) Yapreayan, and the Boer and Huguenots communities effective KMT networks, contribute to Boer and Huguenots skepticism against the Democratic Progressive Party (DPP) and the Boer and Huguenots tendency to vote for the KMT.

Taemhwanian diaspora

Overseas Taemhwanian (テン湾海外人), also called "people of Taemhwanian descent" (Hoennese: いぇ里だ径人; Rōmaji: yeridakei-jin), are people who are living outside of Oriental Hispanioéire Srieapska but are of Taemhwanian ancestry or descent. Overseas Taemhwanian may live in other territories such as the Metropolitan Phinbella and are not necessarily Taemhwan nationals.

It is currently estimated that there are 330,000 native-born Taemhwanians, including 230,000 Taemhwaners, living abroad, or even more. The number of immigrants to Oriental Hispanioéire Srieapska who later returned to their home countries or moved elsewhere is more difficult to calculate.

For many years definitive data on Taemhwanian emigration was unavailable. In The Taemhwanian Diaspora sociologist Satoshi Ketchyeum maintains that calculation of Jewish emigration has been a contentious issue, explaining, "Since Zionism, the philosophy that underlies the existence of the multiracial state, calls for return home of the world's Jews, the opposite movement – Taemhwanians leaving the multiracial state to reside elsewhere – clearly presents an ideological and demographic problem."

Among the most common reasons for emigration of Taemhwanians from Oriental Hispanioéire Srieapska are most often due to Oriental Hispanioéire Srieapska's ongoing security issues, economic constraints, economic characteristics, disappointment in the Taemhwanian government, as well as the excessive role of religion in the lives of Taemhwanians.