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Kelekona: Difference between revisions
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====Suyus==== | ====Suyus==== | ||
Kelekona has 11 ''suyukuna'' which are demarcated based on ethnic lines. | Kelekona has 11 ''suyukuna'' which are demarcated based on ethnic lines. Seven ''suyukuna'' are designated for the representation of a single ethnic group while four ''suyukuna'' are given the special designation of ''achkaaylliumarkayuqusuyu'' ("multiethnic region"), the most notable of these special regions being the federal district of Maktalin, the nation's capital and largest city. Each of these regions are governed by an ''apu'' ("lord"); despite the name and its historical and literal definition, an ''apu'' does not necessarily need to be of the aristocracy. Each "homeland ''suyukuna''" corresponds to seven of the nation's nine recognized ethnic groups, with only the Carnish and Arcos being the sole two recognized ethnic groups not to have a designated "homeland ''suyu''", instead primarily living in three of the four multiethnic regions. The ''suyukuna'' are represented in the Council of Nobles to a certain extent, if only because the country's nine recognized ethnic groups are generally located in parts of the country where they're given the most political representation; however, the composition of the Council of Nobles is based on the amount of people in a given ethnic group and not the amount of people in a given ''suyu'', mostly to prevent overrepresentation in the council. | ||
====Wamanis==== | ====Wamanis==== | ||
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===Cuisine=== | ===Cuisine=== | ||
Various yams, corn, freshwater fish, crustaceans etc. | Various yams, corn, freshwater fish, crustaceans etc. | ||
===''Kawsayruwanakuna''=== | |||
Based upon milestones that were celebrated in the culture of the North Songun civilization, the Kelekonese ''kawsayruwanakuna'' ("life events") have emerged in their modern forms in the 19th Century after having been abandoned in favor of Varshani practices in previous centuries. These events celebrate a significant milestone in a Kelekonese person's life as they progress through childhood and all the way to the end of their life. Much of these events have had origins in a time when the infant mortality rates of the North Songun polities were high and infant deaths were considered the norm, and many of these events still carry traditional expectations of the celebrated individual based on their gender and age. However, the modern concept of these events have included additional events in light of advances in life expectancy and 19th Century romanticism. | |||
The first ''kawsayruwana'' is one's birth. In the North Songun civilization, one's birth was considered rather unimportant as it was rather common for a newborn to die before maturing past infancy, but in the modern Kelekonese cultures one's birth is now celebrated with a ''Hukunyiqinuwatahunt'ay'' ("first birthday"), wherein the newborn's family would bring gifts for both the new parents and the infant much like the Occidental practice of bridal and baby showers, ensuring that the new family will be more able to raise the newborn. This practice happens again with each subsequent birth. It is during a ''hukunyiqinuwatahunt'ay'' that the newborn is given the name ''Lliulliu'' ("baby"); the infant is not expected to develop as a person during their first stage in life, and the parents are expected to nurse the infant and provide them with the necessities of life. | |||
The second ''kawsayruwana'' is when the infant turns three years old. The celebration of the child's third birthday is accompanied by a ceremony in which the child's family gathers for an elaborate feast and dance. Each member of the family receives a lock of the child's hair, said to bring good luck and to serve as a momentous souvenir of the event, and the child gets shaved bald by their father once all family members have each received a lock. Once the child has been shaved bald, the parents reveal the child's name for the first time before declaring that the child can now be deemed as a ''q'uqawawa'' ("ignorant child"), or just a ''wawa'' ("child"). The second stage of the child's life is one where the child is expected to make mistakes and learn the roles that are associated with their gender; discipline is often very relaxed during the stage as the child simply does not know better at this point in life. The ''wawa'' stage typically lasts about ten years on average. | |||
The third ''kawsayruwana'' happens once the child is successfully able to learn the necessary roles associated with their gender and are thus able to be trusted with their own judgement skills and morality. The completion of the ''wawa'' stage is marked by a ''warachikuy'' for boys and a ''qikuchikuy'' for girls, similar to the celebration of the {{wp|bar mitzvah}} in {{wp|Judaism}}. What happens during this ceremony is ultimately dependent on the gender of the child. A ''warachikuy'' involves dances, fasts, feats of strength, and family ceremonies and feasts after a successful fasting period; the boy was to be given new clothes and was expected to learn about what it takes to become an unmarried adult male. A ''qikuchikuy'' signifies the start of the girl's period, and it involves the isolation of the girl into a specially-furnished chamber in her family's house where she will remain until once her period ends; once she has finished her first period, she is given adult clothes and some advice pertaining to womanhood. The successful completion of both ceremonies mark the beginning of the ''malta'' stage. | |||
The end of the ''malta'' stage is signified by marriage, usually by the age of twenty. Marriage is considered to be the final rite of passage towards adulthood; a person is not considered to be a full ''runayasqa'' ("adult") until they have married. After marriage, the new couple is expected to have offspring as soon as possible, preferably before the age of thirty which is the traditional endpoint of young adulthood. The ''runayasqa'' stage is often the longest stage in a person's life, lasting for fifty years until the person's seventieth birthday. At that point, the person has reached the ''karaq'' ("senior") stage, and thus are no longer expected to be fully independent; their children are thus expected to handle their aging parents' welfare during their senior age. The last significant milestone in a person's life is when they turn one hundred years old, and that point that are dubbed ''mana atipana'' ("invincible") as a testament to their long life. ''Mana atipana'' are generally immortalized through works of art and poetry. | |||
===Symbol=== | ===Symbol=== | ||
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==Commitments to pacifism== | ==Commitments to pacifism== | ||
After the victory of the qhapaqists in 2025, the new Kelekonese government abolished its military force. The abolition of the military was soon introduced to the current constitution, and was one of the first articles to have been voted on, receiving unanimous support. The turn towards pacifism is the result of weariness towards war as evidenced by the destruction that had occurred during the Third Telekonese Conflict in 2007. Indeed, in the past several decades, Kelekona has had a history of military coups toppling the civilian government, with the first junta which overthrew the emerging socialist democracy in 1988 being particularly notable for its brutal repression and {{wp|totalitarian}} policies against the Varshani minority. Even when the first junta was toppled by a popular libertarian revolt in 2002, the military remained as a powerful force in its own right and as soon as the minarchist republic experienced extreme instability as a result of a rogue military officer's ambitions, the military was able to take back control in 2009 and rule the country until it was finally overthrown in 2025. The history of the military's overbearing influence and power over Kelekona was more than enough to convince the constitutional assembly of the new crowned republic to abolish the military for good. Since the military's abolition, Kelekona has managed to survive without a major armed uprising or revolt for over a decade despite the lack of central authority in many areas of the country. | After the victory of the qhapaqists in 2025, the new Kelekonese government abolished its military force. The abolition of the military was soon introduced to the current constitution, and was one of the first articles to have been voted on, receiving unanimous support. The turn towards pacifism is the result of weariness towards war as evidenced by the destruction that had occurred during the Third Telekonese Conflict in 2007. Indeed, in the past several decades, Kelekona has had a history of military coups toppling the civilian government, with the first junta which overthrew the emerging socialist democracy in 1988 being particularly notable for its brutal repression and {{wp|totalitarian}} policies against the Varshani minority. Even when the first junta was toppled by a popular libertarian revolt in 2002, the military remained as a powerful force in its own right and as soon as the minarchist republic experienced extreme instability as a result of a rogue military officer's ambitions, the military was able to take back control in 2009 and rule the country until it was finally overthrown in 2025. | ||
The history of the military's overbearing influence and power over Kelekona, and the fact that its existence made relationships with neighboring Arcerion, a major trading partner, more difficult thanks to its associated with the Telekonese Conflicts, was more than enough to convince the constitutional assembly of the new crowned republic to abolish the military for good. Since the military's abolition, Kelekona has managed to survive without a major armed uprising or revolt for over a decade despite the lack of central authority in many areas of the country, and trade with Arcerion has been able to grow without interruptions thanks to the Kelekonese government's commitment to pacifism and anti-military policies. | |||
The only exceptions to the rule against having an active military force are either in the name of international peacekeeping or for national defense, but in both cases the temporary military force is strictly under the oversight of the civilian government to prevent ambitious military generals from ever rising up and launching a third military coup. In place of the military, Kelekona has a [[Defense Force of Kelekona|Defense Force]] that will handle Kelekona's defense functions, though as the nation's {{wp|gendarmerie}} force to work in conjunction with the regular police force. The current role of the Defense Force is to restore order to Kelekona, a task that has proven to be rather difficult due to the lack of infrastructure and supplies needed to rebuild the country after decades of misrule under highly ideological governments and military juntas. As of 2035, the Defense Force has only been able to restore order to Maktalin and the state of Mayukimsasuyu and is currently attempting to restore order to the state of Gocahallipasuyu by 2037. Much of these efforts involve tearing up the remains of roads that were destroyed for years and replacing them with temporary gravel roads pending the eventual return of paved concrete roads. | The only exceptions to the rule against having an active military force are either in the name of international peacekeeping or for national defense, but in both cases the temporary military force is strictly under the oversight of the civilian government to prevent ambitious military generals from ever rising up and launching a third military coup. In place of the military, Kelekona has a [[Defense Force of Kelekona|Defense Force]] that will handle Kelekona's defense functions, though as the nation's {{wp|gendarmerie}} force to work in conjunction with the regular police force. The current role of the Defense Force is to restore order to Kelekona, a task that has proven to be rather difficult due to the lack of infrastructure and supplies needed to rebuild the country after decades of misrule under highly ideological governments and military juntas. As of 2035, the Defense Force has only been able to restore order to Maktalin and the state of Mayukimsasuyu and is currently attempting to restore order to the state of Gocahallipasuyu by 2037. Much of these efforts involve tearing up the remains of roads that were destroyed for years and replacing them with temporary gravel roads pending the eventual return of paved concrete roads. | ||