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Kapuhenasa: Difference between revisions
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Despite this, the Loa do revere a vast pantheon of other gods unrelated to Nagala, who are viewed of as spirits existing separate from this earth but still subject to Nagala's will. The spirit that are seen as aligned with the divine will are permitted to be revered, though their reverence cannot supersede that of Nagala. These gods and goddesses vary tremendously from region to region and are derived from the polytheistic pre-Henasa religions of the Loa people, having been absorbed into the theology. | Despite this, the Loa do revere a vast pantheon of other gods unrelated to Nagala, who are viewed of as spirits existing separate from this earth but still subject to Nagala's will. The spirit that are seen as aligned with the divine will are permitted to be revered, though their reverence cannot supersede that of Nagala. These gods and goddesses vary tremendously from region to region and are derived from the polytheistic pre-Henasa religions of the Loa people, having been absorbed into the theology. | ||
The Henasa serves as an extremely influential aspect of Loa society, with [[Takatta Loa]] being described as a pseudo-theocracy due to the significant role the church plays in the bureaucracy, a role almost equal to that of the state. Indeed, prior to the formation of the modern day quasi-confederacy of Takatta Loa, there was a significant effort to unite the lands of the Loa under a theocratic state managed by the Henasa. Despite the | The Henasa serves as an extremely influential aspect of Loa society, with [[Takatta Loa]] being described as a pseudo-theocracy due to the significant role the church plays in the bureaucracy, a role almost equal to that of the state. Indeed, prior to the formation of the modern day quasi-confederacy of Takatta Loa, there was a significant effort to unite the lands of the Loa under a theocratic state managed by the Henasa. Despite the severely diminished influence of this movement, the church still exerts tremendous influence in not only Takatta Loa but also other nations with significant Lao populations. | ||
==Etymology== | ==Etymology== | ||
''Kapuhenasa'' comes from the Polynesian concept of ''kapu'' or taboo. It refers prohibitions of concepts, behaviors and actions that are impure or unclean in the sense that they degrade ''mana'', the universal divine energy. Breaking a ''kapu'' is a grave offense, and the Kapuhenasa evolved out of a religious structure designed to enforce the ''kapu''. The term henasa translates roughly to "gardener", and hence Kapuhenasa means "Gardener/Cultivator of Sacred Law" which corresponds to the function of the Loa religious organization as the arbiters of divine will. | ''Kapuhenasa'' comes from the Polynesian concept of ''kapu'' or taboo. It refers prohibitions of concepts, behaviors and actions that are impure or unclean in the sense that they degrade ''mana'', the universal divine energy. Breaking a ''kapu'' is a grave offense, and the Kapuhenasa evolved out of a religious structure designed to enforce the ''kapu''. The term henasa translates roughly to "gardener", and hence Kapuhenasa means "Gardener/Cultivator of Sacred Law" which corresponds to the function of the Loa religious organization as the arbiters of divine will. | ||
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The scions also serve as the absolute authority on political community matters. They maintain a collection of ''[[ansaha]]'', or jury consensus, which serve as one of the three judgments in the Loa legal syste, and reserve the right to hold trials and pass judgement on all criminals in their borders. This of course has lead to tremendous jurisdictional conflict, as each scion has its own specific set of ''ansaha'' and interpretation of the Anahuenna. Since temples are mandated to be affiliated with an Ilaseuasa, it is generally accepted that attending a temple for at least a year puts one under the jurisprudence of that particular scion. However, there is of course still the matter of where exactly a scion ends and another begins, making jurisprudence one of the most contentious internal matters in the Henasa. | The scions also serve as the absolute authority on political community matters. They maintain a collection of ''[[ansaha]]'', or jury consensus, which serve as one of the three judgments in the Loa legal syste, and reserve the right to hold trials and pass judgement on all criminals in their borders. This of course has lead to tremendous jurisdictional conflict, as each scion has its own specific set of ''ansaha'' and interpretation of the Anahuenna. Since temples are mandated to be affiliated with an Ilaseuasa, it is generally accepted that attending a temple for at least a year puts one under the jurisprudence of that particular scion. However, there is of course still the matter of where exactly a scion ends and another begins, making jurisprudence one of the most contentious internal matters in the Henasa. | ||
The Ilaseuasa arose during the Loa Golden Age, when the Loa Imperial Domain was at its height. The Henasa found that various teachings were quite diverse across cultural regions, and that all attempts to regulate and enforce a certain doctrine according to that of the Imperial clan's personal beliefs was exhausting and often futile. As such, the Alihantapa during approximately 1306 CE, [[Roasa'ahuani]], decided to split her control, yielding her power over local judgement and practices to prominent temples on the condition that they make annual displays of loyalty to the Hugb Fane, and mandated that all temples follow one of the (at the time) four scion churches. This number has been updated overtime as certain movements have brought the significance of their cultural and religious disparity to the attention of the High Fane | |||
===Shrine Complexes=== | ===Shrine Complexes=== | ||
The shrine complexes are networks of temple shrines devoted to a particular deity. They are governed by a council of Shrine Heads, who often appoint a complex head priest, though not always. The complexes are largely responsible for organizing festivals and ceremonies related to their deity, as well as maintaining any roadside shrines, regulating diviners and maintaining any graveyards or necropoli in the vicinity. They are given a degree of autonomy by the churches, but are unable to regulate the community services the church offers, such as hospitals, schools and census offices. In addition, shrine complexes play a significant role in the bureaucracy, being able to approve or veto proposed laws if they believe the divine disapproves of it in some way, or in other words, what is functionally any charge they can think of. | The shrine complexes are networks of temple shrines devoted to a particular deity. They are governed by a council of Shrine Heads, who often appoint a complex head priest, though not always. The complexes are largely responsible for organizing festivals and ceremonies related to their deity, as well as maintaining any roadside shrines, regulating diviners and maintaining any graveyards or necropoli in the vicinity. They are given a degree of autonomy by the churches, but are unable to regulate the community services the church offers, such as hospitals, schools and census offices. In addition, shrine complexes play a significant role in the bureaucracy, being able to approve or veto proposed laws if they believe the divine disapproves of it in some way, or in other words, what is functionally any charge they can think of. | ||
===Entomantic Orders=== | ===Entomantic Orders=== | ||
===List of Scion Churches=== | ===List of Scion Churches=== | ||
There are seven Ilaseuasa in Takatta Loa, and several more overseas. These seven were established at varying dates, as the scio churches have diversified across history, based on certain cultural and religious trends. As such, these scions do not always correspond to the ''damo itis''. Save for the Island Kingdoms, all the client states of Takatta Loa all adhere to a different scion, with Nisoma in particular having four different Ilaseuasa in its borders. | |||
==Clergy== | ==Clergy== | ||