Pallisican culture

Pallisican culture originates in Southwestern Keltia, in the region of Passas. The culture of the Pallisican people is heavily influenced by traditional religious practices, and an expansive and complex system of trade.

Pallisican culture can be divided into two broad categories: Passasian Culture, and New Zimian Culture. Passasian culture remains predominant in Southwestern Keltia, while New Zimian culture - which is generally more liberal than Passasian culture - is found across the Realm of Passio-Corum.

Cultural Groups

As of the year 878 WG, the Realm of Passio-Corum is home to at least nine distinct cultural groups. Of these groups, five can be classified as Passasian cultural groups, while four can be classified as New Zimian cultural groups. The difference between these two types of cultures exists in regards to where the culture originates; Passasian cultures originate in Southwestern Keltia, while New Zimian cultures originate in Northern Corum. Despite the differences which exist between them, however, both cultures are generally referred to under the single umbrella term, "Pallisican culture."

A map showing the locations of various cultural groups within the Realm of Passio-Corum.

Passasian Cultures

Passasian Culture

The primogenitor of all Pallisican cultures, Passasian culture originates in the region surrounding the mouth of the Rodina River. This culture is very heavily rooted in the indigenous traditions of Passas' kralian peoples.

Northern Passasian Culture

A hyper-conservative branch of Passasian Culture, Northern Passasian culture has remained almost entirely free of foreign influence. Northern Passasian communities exist today in much the same way as they did five-hundred years ago.

Zibertian Culture

The cultural group which has dominated Passas since the nation's civil war, Zibertian Culture combines Passasian culture with traditions originating in Chelkran Kesh.

Hammish-Pallisican Culture

Several centuries of Hammish rule in Passas have contributed to the development of Hammish-Pallisican culture. Today, this culture is predominant in much of central and Northern Passas.

Alexandro-Pallisican Culture

One of the oldest and most unusual of the Passasian cultures, Alexandro-Pallisican culture combines Pallisican and Alexandrian traditions. This cultural group is primarily located in the Passasian Unincorporated Territory, which was ruled by Alexandria for several centuries following the fall of the Republic of Passas.

New Zimian Cultures

New Zimian Culture

The predominant culture of the Realm of Passio-Corum, New Zimian culture originates in the Kingdom of New Zimia, in Northern Corum. New Zimian culture combines Pallisican and Haifan belief systems.

Recent Pallisican Culture

Recent Pallisican cultures exist in regions into which the Realm of Passio-Corum has recently expanded. This type of culture combines Pallisican and indigenous traditions.

Pallisican Colonial Culture

Pallisican Colonial cultures are indigenous cultures which have been influenced by Pallisican trade, but which remain largely independent of Pallisican religion or politics.

Pallisican Frontier Culture

Pallisican Frontier cultures exist wherever Pallisican culture plays a relatively minor role. Such cultures may benefit indirectly from Pallisican trade.

Art

Architecture

As one of the most complex and well-defined styles of modern societies, Pallisican architecture places a strict emphasis on religious themes relating to the alliance between man and aead, a race of beings who are believed to inhabit the Realm of Indigo. That said, it is also an architectural style which has been influenced by a long history of foreign rule in Passas.

An overview of Pallisican architectural styles.

Classical Horned Style

A marketplace constructed in the Classical Horned Architectural Style.

Based upon the traditional architectural styles of the kralian peoples who inhabited the region of Pallisica prior to the arrival of the settlers from Lovely who would establish the Republic of Passas, the Classical Horned Architectural Style is the oldest, and the most common, architectural style in modern day Pallisica. Though less common in New Zimia than in Passas, this style can still be seen in Northern Corum, particularly in the Region of the East and the Wallis Islands. The 'horns' which are seen on these buildings reflect spiritual notions regarding the aead.

Basic Classical Horned Style: (Figures 1.1, 2.1, 2.9)

Believed to have first originated prior to the arrival of Lovelian Settlers in 2549 ASC (364 WG), this style features primarily geometric surfaces, including an essentially flat roof. Government offices in the Wallis Islands were constructed with respect to this architectural style.

Walled Classical Horned Style: (Figures 1.2, 2.2, 3.0)

Like the Basic Classical Horned Style, this style is thought to have originated soon before the arrival of the Lovelian settlers in the 2540s ASC. The Walled Classical Horned Style deviates from the Basic Classical Horned Style, insofar as it features curved, sloping roofs, walls, and less prominent horns.

Non-Walled Classical Horned Style (Figures 1.3, 2.3, 3.1)

First documented in texts dating back to the Republic of Passas, this style represents the first multi-story building in Pallisican architectural history. Typically associated with government buildings from the era of the Republic of Passas, the Non-Walled Classical Horned Style is uncommon in New Zimia.

Extended Horn Classical Style (Figure 1.4)

An architectural style which first came to prominence during the era of Craitish rule in Passas, the Extended Horn Classical Style dominated housing architecture in Passas for nearly three-hundred years ASC. Today, this style, which is known for its tall, pointed horns, is is still very common in Passas and New Zimia. Controversy surrounds whether this style is truly distinct from the Non-Walled Classical Horned Style.

Alternate Horned Style[u] (Figures 1.5, 2.4, 3.2)

An architectural style which came to dominate Passasian society during the period of collapse which followed the Craitish withdrawal from Passas, the Alternate Horned Style represents an increased emphasis on simplicity, and necessity, as well as an utter rejection of the failed social institutions associated with the Republic of Passas. Often built from compacted wood and earth, rather than stone, the Alternate Horned Style is common in rural areas of Passas, though it is less common New Zimia.

Non-Horned Classical Style

Often associated with the Zidado Kingdom, which came into existence in the years prior to the Hammish annexation of Passas, the Non-Horned Classical Architectural Style is extremely common in New Zimia. Regarded as a symbol of Pallisican independence, all New Zimian government buildings are designed in this style, including Lucinspire, which sits at the heart of the nation's government. Designed to reflect a greater appreciation for the Classical Horned Style, which had fallen out of favor during the period following Craitish rule in Passas, this style incorporates traditional elements without appearing outdated.

Non-Horned Platform Style (Figures 1.6, 2.5)

First documented in texts dated to the 3890s ASC, the Non-Horned Platform Style is the predominate architectural style in Pallisican administrative centers, such as Zidado West and Lucien. This style is notable for the elaborately carved and molded pediments which are supported by columns which extend up through the center of the building. Pediments often feature depictions of scenes relating to the rise of the dynasty of Lucien I, who unified Passas during the period of Hammish rule, or other scenes relating to the wars which ravaged Passas until the rise of King Lucien I.

Non-Horned Non-Platform Style (Figures 1.7, 3.3)

In many ways a more modest version of the Non-Horned Non-Platform Style, the Non-Horned Non-Platform Style features heavily rounded walls, and a second story rather than a carved pediment supported by columns. Commonly used for lesser administrative buildings in New Zima and Passas.

Domed Classical Style (Figures 1.8, 2.6, 3.4)

A variation of the Non-Horned Non-Platform architectural style, the Domed Classical Style came to dominate some sectors of Pallisican society after the Hammish annexation of Passas. This style is very popular in areas with large ethnically Hammish populations, particularly in Passas, though it is virtually non-existent in New Zimia, where many people continue to harbor some degree of resentment regarding Hamland's claims to the Pallisican homeland.

Compressed Classical Style (Figures 1.9, 2.7, 3.5)

Another variation of the Non-Horned Non-Platform architectural style, the Compressed Classical Style first came to prominence shortly after the establishment of the Second Republic of Passas, during the reign of King Lucien III, at a time when anti-Hammish sentiment amongst Pallisicans had begun to dip in popularity. Notable examples of buildings designed in this style include Seemsy Castle, the former capital building of the Kingdom of Passas.

Modern Wallis Style (Figures 2.0, 2.8, 3.6)

A marketplace in constructed in the Modern Wallis Architectural Style.

The only architectural style that can accurately be described as being distinctly New Zimian, the Modern Wallis Style combines traditional elements of Haifan architecture, with elements of Passasian architecture associated with the Classical Horned Style. The most prominent examples of this architectural style include Grand Duke National Mall, in the city of Sinclair, and the campuses of the University of Port Brent.

Fashion

Fashion in Passas has changed very little since the era of King Lucien III. Morning attire for the women of Passas involves a simple, soft, muslin gown, which is worn from the early hours after sunrise, to shortly before noon. Afternoon, the simple muslin gowns are replaced by extravagant, velvet dresses, adorned with lace, ribbon, and net. These evening dresses are often short-sleeved and low cut, as opposed to the long sleeve, formal gowns worn earlier in the day. White gloves are usually worn with evening dresses, which might be accented with all manner of exaggerated effects, such as bustles, panniers, and crinolines. Particular colors are used to distinguish between the various age-groups of women. Periwinkle blue, pink, and lilac are typically indicative of young age, and are often worn by women seeking courtship and marriage, whereas older women tend to prefer much more harsh colors, such as purple, black, and crimson. The most prominent hairstyle for women consists of masses of curls worn over the forehead and ears, with the long hair in the back, drawn into loose buns (psyche knots). In terms of head wear, bonnets are very common, while more liberal women prefer mob caps.

Men's fashion is much less intricate, typically featuring some variation of the standard, which consists of dull-colored, tight breeches, heavy, high-waited wait coats over linen shirts worn with cravats, and hessian boots, as well as a top hat. Men's hairstyles tend to feature short curls, with long sideburns or muton chops. Hair wax is all the rage amongst the men of Passas.

Fashion in the Kingdom of New Zimia andother regions across the Realm of Passio-Corum, is similar to that found in Passas, though it is often more practical and less demanding. New Zimian women, for instance, wear a single outfit on any given day, rather than changing from morning to evening attire after lunch. The type of clothing which, in Passas, would be considered morning attire, is treated as night-time attire by New Zimians. In terms of daytime attire, New Zimian women wear clothes which resemble the evening dresses worn by their Keltian counterparts. These dresses are usually short sleeve and low cut,so that they reveal the neck and shoulders. Unlike Passasian women, New Zimian women do not typically wear gloves, nor do they adorn their outfits with extravagant bustles, panniers, or crinolines.

As is the case in Passas, women distinguish themselves according to age and status by wearing particular colors. Lighter shades of blue, pink, and yellow are often worn by women seeking courtship and marriage, while older, married women are known to wear darker colors such as purple, black, and crimson. That said, while color can be used to indicate a woman's availability, it can also indicate her religious affiliation. Women may adopt other unique personal touches to their wardrobes in order to further highlight their availability, or lack thereof. Rings and necklaces, for instance, are often worn by virgins, but not by married women.

Like their clothing, New Zimian women’s hairstyles are less demanding than those worn by Passasian women. Most New Zimian women allow their hair to flow freely, rather than tied up into pony tails or other similar styles, though this also varies depending on marital status and religious affiliation. Many religious women prefer to keep their hair very short, if not cropped, while more secular women tend to grow their hair long. Umarried women are more likely to tie their hair into pony tails, or to adopt other styles, while married women typically allow their hair to flow freely.

Men’s fashion in New Zimia is very much like the that found in Passas. Men typically wear dull-colored, tight breeches, heavy, high-waited coats over hemp shirts, and hessian boots. Top hats are still somewhat common, though they have largely fallen out of usage. Likewise for hair wax, which has also fallen out of usage in Passas as men have adopted a general preference for closely cropped hair. Like women’s clothing, men’s attire tends to expose the neck and shoulders, though this style has become less prominent in men's clothing since the abdication of King Lucien IV.

The standard for beauty in New Zimia maintains that less fat is more attractive than more, while too little fat is a sign of poor health. Lighter colored hair is considered more sexually attractive than darker colored hair, as are larger, lightly colored eyes considered more attractive than smaller, darker eyes. Taller individuals are considered more attractive than shorter individuals. In New Zimian culture, a large, wide face, and prominent forward facing ears are the most highly sought physical characteristics. For this reason, Duchess Ya Mi (Zidado West), has garnered a large following of eager, young Zimian males. Even well into her old age, Mi remains a significant sex symbol amongst a large portion of New Zimian youth.

Way of Life

Race

See also: Pallisican

The Pallisican people are readily identified by a mesomporphic, powerful build, and are more prone to build muscle than fat. The vertical height of the typical Pallisican cranium is high, and features wide-open eyes are near to a large, concave nose. Dark brown eyes are most predominate, while lighter brown eyes, even hazel, are much less common. The faces of Pallisican peoples tend to be orthognathic, with wide chins and broad (not bulbous) foreheads. Brown, to black hair is common, with very rare instances of blond or red. In addition to all of this, Pallisicans are renowned for their large, forward facing ears.

Family Life

A typical Passasian family consists of a mother, father, and two to four children, all living in the same household with one two to other families, usually comprised of the father's brother or sister, their spouse, and children. Villages and cities usually develop around particular family and ethnic groups.

Formal rites of passage occur at birth, transition into adulthood, marriage, and death. The most significant rites of passage are those of transition into adulthood, and death. Initiation rites for boys, which occur every ten years, involve prolonged periods of isolation from the community, during which time such knowledge and skills are taught as farming techniques, methods of building homes, craft specialties, songs and dances, and rudimentary history of the culture and country, as well as how to behave with other adults and elders. Social messages are reinforced by beatings, physical mutilation such as circumcision and ritualistic scarring. These initiation rites also include vision quests, in which initiates are led to remote wilderness locations, where they ingest powerful hallucinogenic drinks in an attempt to seek guidance and counsel from the divines. Initiation rites for girls are much less pronounced, and yet involve many of the same lessons as are taught to boys during their rigorous rites, but primarily pertain to the role of women in the context of community.

Traditionally, the customs of childbirth have placed the brunt of the burden unto the mother alone. For centuries, expectant mothers have born children entirely on their own, in isolated places in the wilderness, with little to no aid. In contrast, today's expectant mothers generally form social groups in which they seek the counsel of notable figures of Passasian culture, heroes and teachers, scribes and leaders, and venture together into the wilderness where they help one another to find sacred birthing places, usually places such as streams or rivers, or rocky outcrops where it is believed that the newborn child can view genuine beauty upon its entry into the world. Newborn children receive little recognition or admiration in their respective communities, for it is believed that to adore a newborn would instill it with a dangerous sense of pride.

At eight years old, boys are handed from their mothers to their fathers for disciplined training, and preparation for the rigorous initiation rites which occur two years later (at which point they're considered adults). Girls are raised and educated by their grandmothers, who are revered with great dignity. Children younger than eight years old are typically dressed in light, soft colors such as pale blue and pink. Children eight to ten years of age are dressed in brighter variations of the same colors, and tend to adorn the color green which signifies growth and learning. Young adults, aged ten to fifteen are dressed in darker variations of red and blue and green, and from fifteen until old age, they adopt the colors of their respective classes and industries.

Customs surrounding death include the summoning of the eldest son of the deceased to the death bed, where he is expected to symbolically inhale the last breath of his parent. Public processions carry the deceased on a wooden platform, to the tomb or pyre, where the body is cremated. Participants of the procession where death masks, representing ancestors and notable heroes of Passas, and processions usually feature mimes, dancers, and fire breathers. Nine days after the day of procession, the home of the deceased is swept, and the dust is dumped over the tomb. After this cleansing ritual, the dead are mostly ignored, and forgotten. In Passas it is viewed us unwise to linger on thoughts of the dead.

In terms of family life, New Zimians differ little from Passasians. Like its Passasian counterpart, the typical New Zimian family group consists of several small, nuclear families living together with at least one or two other nuclear families. Like in Passas, villages and cities tend to develop around these family groups. By extension, local representative governments and Regional Investors tend to act at the behest of family groups, each of which has its own unique interests, desires, and necessities which each desires to have represented politically and economically. It is not unusual for multiple family groups within any given community to harbor generations-long feuds between them, often to the detriment of the community as a whole.

Another element of family life which is rooted in the traditions of Southwestern Keltia regards childbirth. In New Zimia, like in Passas, mothers are expected to form social groups within and between family groups, in which they collectively seek the guidance of elders, and venture into the wilderness where they aid one another in selecting a birthing place such as a stream or waterfall. As according to Pallisican traditions newborn babies are not celebrated or fawned over, so as not to bestow a false sense of self worth. New Zimians, like their Keltian cousins, are superstitious when it comes to raising young children. It is believed that children who received excessive adoration as babies, are less likely to succeed in their crucial rites of passage into adulthood.

Rites of passage in New Zimia are less pronounced than in Passas, though they do still occur. Like in Passas, initiation rites for New Zimian children occur every ten years, and involve prolonged periods spent away from the community, during which time skill sets are taught that teach young adults to become functioning members of society. Unlike in Passas, ritualistic scarring and circumcision are officially banned in New Zimia, though many communities have begun to bypass this prohibition by venturing the nation’s border in order to carry out those traditional practices. Vision quests, which feature the use of potent hallucinogenic drugs, are still common in New Zimian initiation rites, as are certain secretive sexual rituals, which are more common in New Zimia than in Passas. Other rituals may vary depending on family group and community expectations. That said, once children have passed their initiation rites into adulthood they are expected to marry soon after.

On their wedding day, engaged couples are carried by public processions on wooden platforms to marriage pyres, where they ceremoniously cremate certain objects which are said to represent their lives as individuals. Like public funeral processions, participants in public marriage processions may include dancers and magicians, and those involved wear magical masks representing ancestors and heroes. Marriages in New Zimia, which are sometimes arranged, are completely binding. There is no concept of divorce. Sexual relationships are not confined to marriage, though individuals are not generally expected to begin producing offspring until after marriage. The term "marriage," in all Pallisican cultures, allows for marriages between any two or three consenting adults. The actual definition of the term varies, however, depending on the context in which the marriage occurs.

Death rites in New Zimia are very similar to marriage rites. Derived from ancient Pallisican practices, death rites involve the summoning of the eldest child of the deceased, where they are expected to inhale their parent’s last breath. Ideally, this occurs within seconds of death, though it can occur days, even a week after the passing of the deceased. From there, the body of the deceased is carried on a wooden platform by a public procession to a funeral pyre, where the body is cremated. Public funeral processions typically feature mimes and dancers, and magicians. Participants of the procession wear masks representing ancestors and notable Pallisicans including the Hiu, or enlightened ones. Immediately after cremation, the ashes of the deceased are cast into the breeze from atop the nearest temple. Nine days after cremation, the home of the deceased is swept and scattered into the wind. Once this is accomplished, the deceased individual is quickly forgotten, in all but very rare situations regarding notable individuals.

Diet

Mocked throughout the region for their local delicacies, the people of Passas consume a diet which reflects frugality and agricultural hardship, and which specializes in the use of grain, various oils, and wine. A typical day in the life of a citizen consists of four meals: breakfast, lunch, dinner, and after-dinner (lunch-dinner). Breakfast is observed around sunrise, lunch--shortly before noon, dinner takes place in the mid-afternoon, and after-dinner is observed in the evening, usually after sunset.

Barley cereal, consumed with relish, is a staple of a Passasian breakfast. Passasian breakfast blend is a special recipe, consisting of cabbage, onions, lentils, sweet peas, chickpeas, broad beans, with a dash of honey. White wine is a common drink consumed with breakfast, even amongst young children. Lunch most often features a combination of barley broth, fruit (pomegranates, figs, grapes), and a drink of spring-water. Dinner in Passas usually features a light quantity of stew (black broth), as well as cheese and red-wine. After-dinner is the smallest of the meals, featuring a combination of cereal, eggs, and rose wine. Sweet dumplings are often consumed at this time, sometimes with figs.

Social hierarchies are obviously represented in the country's cuisine. For instance, grilled meat is typically consumed ritualistically by the business class. Salted fowl meat is more often consumed by the middle class, who constitute the majority. Peasantry often raise geese and sheep for personal consumption. Nobles tend to grill their meat, while middle class and peasantry tend more to salt and cook it. The country's poor eat little to no meat but for what they hunt. Instead they consume mostly crops which they manage to produce, and dried fruit. In extreme situations, it's been observed that those in extreme poverty will often eat acorns. Common drink ranges from water (spring water is universally preferred) to wine (rose, red, and white). A local drink, known as Wubalash consists of barley gruel mixed with various herbs and spices. The consumption of milk, and the use of butter is seen as barbaric.

Formal meals are notable for the elevation of seats and tables above the floor, as they're always several inches taller. In addition, cutlery is used at formal dinners, whereas for non-formal dinners cutlery is never used. Wine consumed at formal dinners is typically said to be of higher quality due to it usually being cut with spring water from very specific locales. Such wine is sweetened usually sweetened by herbs such as thyme and penny roll.

Tables at which meals are eaten are usually round with legs shaped like animal legs. No place of honor is typically observed unless the occasion features royalty or business leaders, in which case their seats are slightly higher than the rest. Men and women eat separately, first men, then women. Boys eat with their fathers, girls with mothers. Servants eat on their own, separate from masters, unless by special appointment.

Like the diet of their Keltian cousins, the people of New Zimia consume a diet which reflects frugality and agricultural hardship. Also like their Keltian cousins, grains such as barley play an integral role in the New Zimian diet. Unlike the Passasians, however, Zimians celebrate the use of spices which are produced domestically. In addition, New Zimians differ from Passasians on the basis that the former employs the use of fish and fish products, while the latter does not.

As is the case in Passas, the day of the average New Zimian consists of four meals: breakfast, lunch, dinner, and after-dinner. Breakfast is observed around sunrise, lunch–shortly before noon. Dinner takes place in the mid-afternoon, while after-dinner is observed in the evening, usually after sunset. Breakfast in New Zimia typically consists of a soup recipe involving fish, imported grains and cereals, and various types of locally grown herbs and vegetables, with a side of white wine. For lunch it is not uncommon to drink the broth left over from breakfast, along with a side of local and imported fruit and spring water. Dinner usually features some type of grilled or salted meat: usually fish, along with a side of nuts and wine or beer. After-dinner is typically a very light meal, usually consisting of cereal mixed with dried fruit, usually complemented by sweet dumplings.

Social hierarchies are less obviously represented by diet in New Zimia than in Passas, though they do still exist. Though fish is eaten by all classes, for instance, the means of preparing and consuming fish differ according to wealth and class. Middle class citizens typically salt their fish, whereas wealthier citizens typically grill it. Poor citizens usually consume dried fish, somewhat akin to jerky. Wealthier citizens tend to use silver ware when eating, whereas middle class and poor citizens do not. Wine and beer are universally the drinks of choice in New Zimia, though most people primarily drink water, especially those of the middle and lower classes. Poorer New Zimians, in addition, are more likely to consume a greater variety of meat than richer New Zimians. Unlike the region's richer residents, poorer New Zimians have been known to hunt and consume the meat of creatures such as the the de-ogin-nas. A traditional Passasian drink known as Wubalash can be consumed in certain parts of New Zimia, though the drink, which is made from sweetened water and mashed grains and spices, is primarily consumed by the nation's middle class.