Society of Urcea

This article is about Urcean worldview and social attitudes. For various cultural items and common practices in Urcean life, see Culture of Urcea.

Urcean society describes the lifestyle, worldview, mentality, and attitudes of the people of Urcea.

Heritage and identity

Further information: Quintranationality

Ethnicity and nationality

Main article: Urcean people

The issue of Urcean cultural identity, sometimes referred to as "Urceanity", has long been a topic of discussion, especially among academics. Popular opinion, along with academic consensus, has established a few basic criteria of who Urceans are, especially including a joint Latinic and Gaelic ethnic and linguistic heritage. Many Urceans view neither Adonerum nor Gallawa as their direct ancestral state, and many national historians view Great Levantia with skepticism, although the Royal Institution for National Heritage along with the majority of scholars at the Collegium Scientificum argue that the hybridization of Celtic and Latinic cultures began under the auspices of Great Levantia or earlier, and that the so-called "Latin invasion" of Adonerum and Great Levantia involved a great deal of cultural mixing.

Minority Groups

Although the majority of Urcea being populated by individuals describing themselves as ethnic Urceans, there are other groups in Urcea with similar ethnic origins that retain an individual identity. There is significant debate surrounding most of these groups, especially the Caenish and Gassavelian people; many Caens and Gassavelians, as well as sociologists, consider their identity to be under the umbrella of Urcean ethnicity due to the cultural admixture responsible for creating the Urcean identity. This position is disputed by nationalists in these groups, who are a relatively small minority, as well as historians and sociologists who view the groups to be distinct enough to not be considered an offshoot of the Urcean identity. There are also Ænglish and Latinic peoples, descendants of people who lived in areas acquired by Urcea in the 17th, 18th, and 19th centuries. Not included in this listing are Carolines, who are widely agreed to be an extension of the Urcean ethnicity.

Caenish people

Main article: Caenish people

Caenish people are the descendants of Gothic people who migrated out of Gothica to the southern parts of Levantia in the late 3rd and early 4th century. Following initial efforts by Great Levantia to defeat the Caens, they were eventually settled as Foederati in modern Canaery. After further raids and wars, the Caens eventually settled in and rapidly intermarried with the local Gaels and Latins, forming a unique culture similar to that of the Urcean people by the 800s. Incorporated into the Holy Levantine Empire, Caens became increasingly exposed to the culture of other South Levantines such as the Urceans, increasing cultural exchange and integration. The Urcean Crown received Canaery in 1144, though it would remain separately governed for centuries. Despite this, the Caenish nobility increasingly adopted Urcean styles and customs, strengthening the cultural ties between the two peoples. By the time Canaery was fully integrated into the Apostolic Kingdom, there was very little resistance as the Caens and Urceans saw each other as brothers rather than that of conquered and conqueror.

Garán people

Main article: Garán people

Garán people, sometimes also called "Carolines", are the people native to the lands of Carolina, now split into the provinces of Lower Carolina and Upper Carolina. During the collapse of Great Levantia, many Gaelic people were pushed south into modern Carolina by advancing Gothic people, overwhelming local Levantine authorities and creating a large demographic shift away from previously Latinic majorities, especially in the cities. Despite their common heritage, the Gaels in Carolina resisted the advance of Gallawa until they were overwhelmed and added to the new Levantine Empire in the 8th century. Carolina became the center of the Southern Kingdom of the Levantines, when it earned its name. The establishment of the Kingdom saw an influx of foreigners from throughout Levantia as the territory was divided into fiefs, creating a large landowning class primarily of Latinic and Gothic people among others. The noble classes eventually integrated with the mostly-Gaelic peasant class, evolving into the unique Garán culture. The Garáns spoke varieties of Lebhan and Julian Ænglish until their incorporation into Urcea after the War of the Caroline Succession. Many Urcean people relocated to Carolina before and after the war, creating yet another blend of traditions and cultures. The similarity between the Garáns and Urceans led to a kinship that transcended the loss of the territory during the Second Caroline War, and many locals welcomed the final annexation of the territory into Urcea during the Third Caroline War. Unlike many of the other post-Great Levantine cultures in south Levantia, the Garán retained a mostly Gaelic identity rather than that of a mixed identity or a Latinic identity, despite their common Latinic heritage.

Gassavelian people

Main article: Gassavelian people

Gassavelian people are descendants of Uzdehzani people, Audonian Christian refugees who fled from Audonia during the rise of Islam and the Oduniyyad Caliphate. The relatively small group of refugees founded the Principality of Hištanšahr, establishing themselves as the small ruling caste over the indigenous majority, a mix of primarily Gaelic and Istroyan people with a few Latinic settlements to the northwest. The Kingdom of Gassavelia succeeded Hištanšahr, incorporating the area into the Holy Levantine Empire and breaking down the boundaries of intermarriage between the Uzdehzani and the local gentry and peasant classes. The mixing of these three primary cultures established the Gassavelian people, who, like the Caenish people and Carán people, are considered by some to be related to the Urcean people with a unique Audonian influence. The Uzdehzani people gradually faded away by the sheer weight of demographics, but their influence - and, in some cases, family lineage - remain to this day, giving the Gassavelian people a distinct culture from their neighbors. Urcea acquired the western half of the Kingdom of Gassavelia following the Great Confessional War in the 1500s. Given some autonomy behind local Dukes, the Gassavelians nonetheless were partly integrated into Urcean culture, adopting the Julian Ænglish language of their new Kingdom and abjuring their previous Protestant faith to embrace Catholicism. The integration of ethnic Urcean Ómestaderoi within Gassavelian cities during the Industrial Revolution also played an important role in the cultural interchange that led to the Gassavelians being viewed as part of the wider Urcean nationality. Gassavelians have held positions of prominence in Urcean society since, and Gassavelia is one of the largest subdivisions of Urcea.

Ænglish people

Main article: Ænglish people

Like the Caenish people, the Ænglish people were descended from Gothic people who settled on the northern mountain region of Great Levantia in a region approximately including northeastern Urcea and the southeastern portion of the United Kingdom. The Ænglish people are relatively closely related to the people of the United Kingdom. Loosely recognized as foederati but mostly keeping to themselves, there was no unified Ænglish realm but rather a network of petty kings recognizing the loose suzerainty of a high king. The Ænglish embraced the Christian religion of Great Levantia in the late 5th century. The Ænglish were conquered by King Conchobar of Gallawa in the mid 8th century and were organized as the Ænglish March in the Holy Levantine Empire, a name that would remain associated with the territory even as it was elevated to a Kingdom in 1278. Many of the Ænglish in northern Angla embraced Protestantism while the southern minority - those in closer proximity to Urcea and Carolina - retained their Catholic heritage. The Protestant-dominated Kingdom of Angla was destroyed in the Nordmontaine War, and several decades later part of the territory was assigned to Urcea at the end of the Great Confessional War. Like Gassavelia, the Ænglish were governed with some autonomy by local Dukes until the territory was reorganized in the 19th century into Ænglasmarch. Unlike most of the other minority groups, the Ænglish do not see themselves as part of the Urcean people but nonetheless view themselves as a distinct culture of Urcean Ænglish, who pride themselves on their Catholic faith and history of military service to Urcea. Many ethnic Urcean Ómestaderoi played a role in the cultural interchange during the Industrial Revolution which accelerated the integration of Ænglish people. Also unlike the other minority groups, the Ænglish integrated into Urcean society with somewhat ease due to the common language and religion they share, though the Ænglish of Ænglasmarch has differences from Julian Ænglish.

Derian people

Main article: Derian people

Derians, the native people of the Deric States, historically integrated into the identity of the Urcean people as Urcea expanded eastward into lands traditionally part of the Kingdom of Dericania. Despite this, the Derian identity survived in parts of Eastvale and Burgundie. Surveys have suggested that anywhere from 10% to 25% of people in Eastvale view themselves as Derians. The majority of Derians in Urcea, however, are immigrants from Dericania from the last century; many Derians resettled in Urcea as refugees during the Second Fratricide. The Derian identity of the descendants of these refugees has been waning in the last few decades, and the number of Urceans identifying themselves as Derian people as opposed to Urcean people has declined precipitously since 1980.

Nysdrine people

Main article: Nysdrine people

Nysdrine people are descendants of Urceans or other Levantines living in Crona, or ethnically native Cronites adhering to Levantine religion and culture in Crona. Most Nysdrine families in Urcea originated in New Harren and immigrated to Urcea since its foundation in the 19th century, but the Nysdrine population in metropolitan Urcea and its overseas possession has been increasing dramatically since The Deluge and the exposure of Levantine culture to an increasing number of native peoples of Crona.

Social ideals

Marriage

Urceans consider marriage to be the cornerstone of civilized society; the country adheres very strongly to the Catholic view of marriage, but also view it through the lens of social ties. As proscribed in Church teaching, marriage is viewed as the natural state and the proper context for relations between men and women as it establishes the unitive and procreative bond through the marital act. Consequently, unmarried people over a certain age - besides clerics and consecrated virgins - are viewed with supreme suspicion. Throughout the 20th century, several rounds of anti-discrimination laws against what Urceans called spinsters were passed, and most studies have shown legal nondiscrimination is now in place, but the social views on the matter have largely not changed. Divorce is illegal; as such, only 1-2% of adults over 18 report having been divorced. A secular physical "separation" of couples is legal as necessary and granted judicially with a relatively low standard of scrutiny. 77% of adults over the age of 18 are married, 10% were widowed, and the remaining eleven percent report never having been married.

Sexual attitudes

Most Urceans view monogamous heteronormativity as a cornerstone of their worldview, and, consequently, non-conforming sexual attitudes are viewed with extreme suspicion, and, in many cases, confusion. Adultery is illegal and relatively uncommon; 11% of men and 9% of women report having committed an adulterous act. Bigamy, polygamy and gay marriage are illegal and are offenses subject to large fines. In line with Catholic teaching, sexual activities - referred to commonly in Urcea as the "marital act" - is viewed as a unitative and procreative action between man and wife. Non-marital sexual relations - either of the aforementioned adulterous nature - is viewed by Church teaching and social mores as an abuse of human faculties. Similarly, masturbation is condemned by society given that it is considered a selfish act and an abuse of the human body, given the purpose of the sexual faculties are viewed as being for unitative and procreative purposes.

Virginity as well as voluntary celibacy are highly prized values in Urcean culture. Consecrated virginity for religious purposes is uncommon in Urcea, but the country nonetheless has the world's highest percentage of consecrated virgins relative to its Catholic population. A 2015 study yielded that there may be as many as ten million consecrated virgins in Urcea, comprising approximately 0.70% of the country's total population.

Children and parenting

Given the common view of family and marriage as the cornerstone of society, parenthood is viewed as a high moral obligation for every member of the laity (excepting consecrated virgins) and the rearing of children is viewed as a sacred trust and responsibility. Consequently, children are viewed as the "prized possession" of each family given the importance of family continuation. Urceans view catechesis as part and parcel of "correct" parenting and child rearing, and often times children are well educated in the basic tenets of the Catholic faith by the time they enter school age.

Race

Views on race vary among Urceans, but most Urceans view the matter an as issue of science rather than of culture or ethnic differences. Given the longstanding Urcean cultural norm of viewing the world through the scope of religion - dividing peoples based on the creeds they adhere to - race has rather decidedly been viewed as a mostly unimportant distinction between peoples. Consequently, the notion of a "white" or an "Audonian" (in the case of Gassavelian people) kinship or identity is extremely muted and exists primarily on the margins, as nationality and faith are viewed as the primary characteristics defining an individual's background and identity. Racial discrimination has never been common in Urcea nor has there ever been extensive examples of institutional discrimination based on race by the Government of Urcea or local governments. Discrimination in Urcea does and has existed, but race has not largely been included in such examples.

Housing

Main article: Housing in Urcea

Self-governance

The idea of self-governance is held by most Urceans to be the single most important ideal for a society to attain, and most Urceans believe that Urcea is a "mostly self-governing society". Self-governance in the sense understood by Urceans has two meanings: the more widely-understood political and constitutional implication, that being that Urceans elect their own leaders who are responsive and responsible to the public, and; the lesser-widespread meaning that relates to moderation, self-control, self-discipline, liberation from base physical impulses, and faithful adherence to religious principle. Urcean social and political thought has almost always held that the former (i.e. an elective representative self-governing polity) is impossible without the latter. This is said to be the case by prominent Urcean thinkers in the sense that both the former without the latter would be undesirable but also because, without the personal and social self-governance Urceans strive for, participatory government will necessarily devolve into either a kind of populist dictatorship on one hand or a radical communalism on the other. These views are deeply shaped by the Crown Regency which itself collapsed into the Urcean Republic, and the Regency period - combined with bloodshed and degradation of the '97 Rising - are consistently pointed to by Urceans as examples of a society which no longer emphasized self-governance.

Accordingly, self-governance is one of the foundational principles of Urcean education. The priority of the self-governance ethic is perhaps best reflected in the Collegium Scientificum's explanation of the purpose of education in Urcea, which is "to mold students into more complete people and able citizen-subjects" by "freeing (them) from their basest desires and creating them as individuals capable of self-rule in the most direct sense" for the purposes of making the public "free to pursue the intellectual and religious pursuits of their longing in addition to being capable in their duties to state in life".

Views of government and politics

Role of government

Urceans tend to view government within the context of St. Paul's Romans 13. Based on the Letter to the Romans, Urceans view government and governing authorities as ordained by God based on the view that all authority ultimately descends from God. The view St. Paul espouses - that authorities are "servant(s) of God for your good...for the authorities are ministers of God" - is the basis on which Urceans view government as a critical force for ensuring the common good. This view does not necessarily mean all Urceans endorse what could be called a "big government" policy program, but it does mean that most Urceans of every political persuasion have an implicit trust in the government based on their own point of view. More conservative, smaller-government oriented Urceans - such as the members of the National Pact - believe the government's responsibility is to be a just mediator tempering the invisible hand of the market and ensuring no one actor abuses the market at the expense of Urceans. More social-oriented political groups, such as the Solidarity Party, believe the government has a more direct responsibility in ensuring the common good. Political and social commentators have noted that Urcea's political dichotomy is relatively unique as all major parties acknowledge the responsible and guiding hand of governmental authority even though they disagree on its proper application. Consistent with these beliefs, Urcea employs policing by consent.

Urcea is well known for its relatively expansive understanding of the role of government in public morality, but this application of moral laws derives from the Urceans' understanding of the relationship between man and the state. As the organic outgrowth of society, there is usually widespread support for implementation of moral laws within society. Consequently, things such as adultery, contraception, and abortion are not only illegal but punishable by severe fines. Most Urceans throughout the political spectrum either support moral codes or at least have no opinion on them besides the far-left part of the spectrum represented by the Social Labor Party which actively calls for the creation of something resembling a free marketplace of subjective morals and social ideals.

Consistent polling indicates that most Urceans do not believe their country is a "democracy" nor describe their country's values as "democratic" despite relatively high scores from international observers for regularly-scheduled free and fair elections. While Urceans do generally believe that a country having elections is an important value, democracy as a standalone concept is viewed negative and with suspicion and is often used as a disparaging term in Urcean society in a way meaning mob rule. Many Urceans instead describe their electoral system and participatory government as "shared commonwealth" which express "commonwealth values", which are often used by both academics and politicians. The most prominent example of the usage of this term was in the now-defunct Commonwealth Union. These two terms and their shared concepts often poll highly among Urceans across the political spectrum.

Local government and central authority

The subsidiarity principle is present throughout Urcean political thought and assumptions. That principle - one of Catholic social teaching - provides that the smallest possible social unit capable of achieving a task is the one competent to do so. As such, many social policies in many other countries that are intended to create desirable social outcomes are typically eschewed in Urcea out of deference to the family under the subsidiarity principle. In a similar way, subsidiarity greatly shapes Urcean view of local government and federalism. Based on both administrative expediency but also a general belief in the value of a federal system, Urcea is divided into thirty-four subdivisions of three kinds all of which have significant powers to create and repeal local laws, administer local programs, conduct local elections, and do many other public functions. Similarly, Urcea is further divided into smaller municipal governments with various degrees of authority.

Urceans of different political parties have significantly different views on the application of the principle of subsidiarity. Those who lean more towards a kind of Crown Liberalism and thus the National Pact typically tend to favor the central government as they view it to be the one competent to deal with a number of issues - most controversially tax and economic policy - though in practice they also tend to favor a smaller central government because businesses and families are more competent to deal with some issues. Inversely, the Solidarity Party holds more local governance and pro-provincial government views within the subsidiarity framework.

Role of monarchy

The Apostolic King of Urcea is viewed by the nation as something of a father figure; the analogy has often been used that he sits at the head of the national family, using the analogy of a family dinner. An ancient peasant tradition long referred to the King in this way rather than as "King"; for example, "Father Riordan", leading to many folk tales and medieval songs presenting stories about "Father Lucás" or "Father Leo". While the monarchy has lost some of its constitutional authority in the last century and a half, a vast majority of Urceans consistently poll support for the Apostolic King. Studies have shown that a vast majority of Urceans "genuinely believe" that the Apostolic King is a kind of representative of God himself; the government's official teaching is that the King is a kind of steward of his inheritance given to him by God. Some foreign scholars have misrepresented this point of view as belief in the divine right of Kings, but even the staunchest Urcean monarchists disavow that position as incompatible with Catholic teaching. Rather, Urceans view the monarch as implicitly entrusted by God with the well being and common good of the Kingdom within the context of Romans 13 as described above. Consequently, the position of republicanism has been extremely unpopular since public polling began; the highest support ever recorded for the abolition of the monarchy came at 12.4% in 1971 following the succession of the fourth son of King Brian IV after decades of childless successions. The 2018 Urcean institutional referendum yielded a 86.4% vote of support for the continuation of the Monarchy.

Role of industry and work

Guilds

Main article: Guilds (Urcea)

Guilds are viewed by most Urceans as an absolutely necessary cornerstone of having an economy, given that guilds are viewed as the primary reason Urcea escaped destructive class struggle during the 20th century.

A minority position views guilds as an unnecessary impediment on economic activity, a view held in both left and right circles. Elements of Urcea's Social Labor Party view guilds as restrictive on the victories labor can achieve while members of the National Pact view them as a burden on Urcean economic potential and a constraint on the possibilities of the free market. Both left and right, these opponents of guilds view them as an impediment to innovation and new entrants into an industry.

Nationhood

Foreign cultures and nations

Further information: Goura's Index of National Attitudes

As a consequence of their joint heritage, most Urceans view most Occidental nations as their cousins. In particular, Urceans view those from Dericania and especially Burgundie and Caphiria, despite the historical geopolitical animosity between the two countries, as "national cousins". Non-Levantines are often viewed with attitudes characterized as either "paternalistic" or "chauvinist" depending upon the point of view of the author.

Philosophical views

Man and the State

Urceans eschew the notion of "natural man" in the state of nature, and many view it with suspicion as a "Protestant" or "Masonic" notion. Instead, Urceans view the state merely as an organized extension of civilized society. Although they don't embrace the fascist notion of the State as the highest social good, Urceans do view the state as themselves and themselves as the state. The state is not viewed as a distinct entity from the person or the society, but rather viewed as an organic outgrowth of man as a social animal.

Man and Man

The traditional notion of a brotherhood of mankind is common in Urcea and it is accompanied by the view that achievements should be anonymous for the benefit of man and the glory of God, and for this purpose considerable charitable donations in Urcea are done anonymously. This view of anonymity is often used as a criticism leveled against public figures, as many - both Urceans and those abroad - view the prominence of cultural figures, athletes, and political leaders as contradictory to the Urcean view of man.

Urceanity

Due to the national heritage of Latinic migrants, as well as their early modern successors, the Ómestaderoi, Urceans associate themselves with the pioneer spirit and attitude of frontier life. Consequently, the Urcean model of virtue is that of the pious Catholic smallhold Ómestad farmer.