United Allegiance Society
United Allegiance Society Thūrilírax Oıskan | |
|---|---|
| Ideology | Restarkism with Kiravian characteristics Coscivian nationalism Coscivian modernism |
| Party | Renaissance Party |
| Rump Stanora | 72 / 225
|
The United Allegiance Society was a political club and later a faction of the Renaissance Party during the Sunderance, which continued as a political organisation for some time after the Restoration. The UAS was characterised by strong Coscivian nationalist convictions, a more statist approach to politics that differentiated it from the conservative-liberal mainstream of the Renaissance Party, and an unflinching modernism that put its members at odds with ardent traditionalists in the Party apparatus and the Army officer corps.
Formation
The United Allegiance Society was founded in Vi͡eterabon, West Æonara, a hill station near Sar-i-Pául, by H.X. Bapster, D.V. Meloxikam, and U.E. Naprokevir. All three men were members of the Renaissance Party and had military backgrounds - Bapster and Naprokevir were active-duty Army officers and Meloxicam a retired Naval officer. Bapster and Naprokevir had just recently returned from a posting together in [Cape location] as liaison officers working with the Capetian Army on [joint project], while Meloxicam had been the naval attaché at the Kiravian Remnant embassy in Cape Town. While in the Cape, all three men had become acquainted with the country’s ruling Republican Nationalist Party through their Capetian counterparts, all of whom were paid up members, and had studied such seminal Restarkist texts as A Theory on National Revolution and the Three Speeches . Profoundly impressed by the ethos and organisation of the RNP and finding many of Kalma’s ideas to have wider relevance and timely applicability to the Kiravian struggle, the three men established the Society as a vehicle to reform the Renaissance Party in the mould of the RNP as a disciplined, nationalist party of power, able to marshal full mobilisation of the Federal Remnant’s society and resources and eventually bring lasting peace and social order to a reunified Kiravia.
The Society initially grew by word-of-mouth recruitment, mainly among junior officers at the Sar-i-Paul naval docks. Bapster and Naprokevir worked with personal contacts in Sirana and Vaśyansar respectively to form corresponding chapters in these cities. Membership soared during the [YEARS], as many Renaissance Party members grew frustrated with internal divisions in their party and the rump government’s failure to adequately mobilise the Remnant’s population and resources to challenge the Kiravian Union’s hold on the Mainland. Membership in good standing of the Renaissance Party was made a prerequisite for membership of the Society in [YEAR].
Ideology
Ğudrakor ("Nationality") - The Coscivian people are one Nation and the lands they inhabit (Koskidan) are one National homeland. The state-unification of the wrongfully divided National patrimony and the ever-deepening unification of the People are imperative.
Kéarita ("Republic") - The National state must be a kéarita and a public state, constituted by and for the public and governing in the public interest. Rēnarita ("kyriarchy", "lordship") and the royan ("dominion") of select classes, political usurpers, and foreign interlopers is intolerable.
Xōsvoitur ("Judicature") - The Nation deserves and demands an institutional, authoritative, and robust State to realise its security, development, harmony, and welfare. A weak and reactive state, remiss in exercising its responsibilities to the Nation, is illegitimate.
Tápidix Ōrinoktor ("Constant Renewal") - It is incumbent on the State to constantly embrace what advances the national interest and discard what retards the national interest, both in society at large and in the State itself. The positive evolution of the Coscivian nation must be without impediment.
— U.E. Naprokevir, Kalma's Four Points Creatively Applied to the Kiravian Struggle
The UAS was noted for its Coscivian modernism and its commitment to social transformation.
Where previous Pan-Coscivianists and Coscosophists had exalted the vulovitanomix (“multifarious”, lit. “many-yielding”, “diversely fruitful”) quality of Coscivian civilisation against the perceived homogenising and levelling effects of Occidental influence, the UAS stressed the notion of Coscivian unity, pointing to the Coscivian Emperor as a focal point of cultural and - quite importantly - political unity.
Although the Renaissance Party at large professed dhianbrikorisēn (the idea that tuva, ethnicity, caste, and related social communities and categories should not be recognised in law - quite reformist for its time), the UAS went further, believing that public policy should work to actively break down such internal barriers within Coscivian society. Many of the Society’s members came from historically disadvantaged communities. The UAS was far less friendly toward Hoźars, whom it denounced as “anti-Coscivians” and an “anti-National culture”. Several articles in the Society’s journal called for the persecution or liquidation of Hozhars in the National state.
The UAS was militant against disabilities and prejudices reinforced by traditional Coscivian culture, such as ordogeniture and bastardy. It also advocated for the abolition of bride prices and dowries, ending proscriptions against inter-tuva marriage, reforming divorce procedure, etc.
The UAS were opposed to the proprietary aristocracy and sought to break up the big entailed estates, abolish all feudal dues, jurisdictions, and tenures, and H.
UAS members came from diverse religious backgrounds and varying levels of personal devotion. A disproportionate number were Læstorians or adherents of the Independent Orthodox Church or Æglasta-i-Xristúl, while very few appear to have been practicing Catholics, Insular Apostolics, or Muslims. With regard to religious policy, the UAS did not endorse the strict laïcité of the RNP or the anticlericalism of the Kirosocialists. However, like the Kirosocialists, many did view sectarian divisions and religious parochialism as impediments to national unity. Some members favoured a cleaner constitutional separation of church and state than the mere loryavôntikor (“religious neutrality”) of the status quo, and reframed religion as a matter of individual faith rather than communal identity. Others believed that it was necessary to have some sort of unifying civic religion or even a National church. Internal debates within this subset of UAS members over which church should be adapted to this role were so contentious that essays on the topic were banned from the Society’s journal in [YEAR]. However, the UAS was consistently suspicious of the Catholic Church (which it viewed as an anti-National and foreign entity associated with the corrupt mercantile classes) and the Insular Apostolic Church (which it viewed as anti-national in the other direction). UAS members were instrumental in establishing and promoting the Kiravian National Church. Múammar Dêvpandar, son of the Muslim Kiromintang general Nadsir Dêvpandar, was a member of the Society for ten months in [YEAR] but left to form the rival Islamic National Movement.
Non-Coscivians were permitted in the Society, and there were a visible number of members from Lusonic backgrounds, as well as at one point a Local Committee Secretary of Wastani background. Celtic-Kiravians in the RP were distrustful of the Society’s Coscivian nationalist and authoritarian vision, and few if any full-blooded Celts became members. UAS members were instrumental in passing the Sarolasta Reform Act, which created a formal process for mestizo and Coscivised Polynesian communities in Sarolasta to be recognised as Coscivians and removed legal disabilities for the unassimilated Polynesian population.
The UAS heavily promoted the use of Modern High Coscivian as a literary language and Reformed High Coscivian as a spoken and administrative language. Members believed that High Coscivian had always served as the unifying language of Coscivian civilisation and should be revived as the spoken National language. They preferred the Modern and Reformed registers of High Coscivian, believing them to be more suitable for mass education and use in modern literary forms. Unlike the Kirosocialists, who were aggressively imposing monolingualism in Kiravic and suppressing other languages, there was a consensus inside the UAS that universal adoption of High Coscivian as a second language would be sufficient to advance the National project.
Remnant Politics
The UAS’ admiration for the Cape and its National Restoration earned it the emnity of the archconservative United Empire Loyalists, the descendants of Kiravian colonists who had left the Cape after its independence and settled in Æonara, where they held a great deal of political and economic clout and were overrepresented in the officer corps.
Post-Restoration
After the Restoration, the Renaissance Party faction that had formed around the UAS began operating autonomously, first as an intraparty caucus and later as a semi-independent caucus within the National Renewal Movement as the National Republicans, a name which its members had already been using for a while now. When the National Renewal Movement fractured, the National Republicans joined forces with reconstructed Social Nationalists to form the Coscivian National Congress. Although professed Restarkists are only a minority presence in the CNC today, which now places greater emphasis on anti-Westernism, geopolitics, and law-and-order, the legacy of the UAS lives on in the CNC’s more centralist “strong federalism”, its support for scientific research, and its stress on Coscivian unity.
After the SRA/CNC divergence and the introduction of the Anti-Party Law, the UAS ceased all formal political activity, dissolved most of its chapters, and cancelled publication of its journal. It continues to exist as one of the several Federalist lodges, private social clubs formed by former Renaissance Party members which carry on many traditions of the Renaissance Party and remain politically influential.