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Quetzenkel: Difference between revisions
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Tribes generally are organized in a fluid hierarchy based on one's personal prestige, family standing, familiarity by other persons within the tribe, and other similar qualifiers. Generally, children are almost always below their parents in terms of the hierarchical structure, unless given honors by their over-tribal council; such honors include, as a benefit, a higher social rank than one's parents. Older female relatives are also all usually higher in the hierarchy, with older male relatives being higher or lower than an individual depending on their achievements (particularly as younger men). Members of an over-tribal council traditionally circumvent the entire system and assume the highest place in the hierarchy, even above parents and other prestigious relatives. The hierarchical system generally dictates what individual in family groups have social standing to make decisions for the family as a whole. | Tribes generally are organized in a fluid hierarchy based on one's personal prestige, family standing, familiarity by other persons within the tribe, and other similar qualifiers. Generally, children are almost always below their parents in terms of the hierarchical structure, unless given honors by their over-tribal council; such honors include, as a benefit, a higher social rank than one's parents. Older female relatives are also all usually higher in the hierarchy, with older male relatives being higher or lower than an individual depending on their achievements (particularly as younger men). Members of an over-tribal council traditionally circumvent the entire system and assume the highest place in the hierarchy, even above parents and other prestigious relatives. The hierarchical system generally dictates what individual in family groups have social standing to make decisions for the family as a whole. | ||
Prior to social reforms introduced with the inauguration of the Kingdom, interactions between people of different tribal backgrounds were governed by complex social customs and mores which took on a bureaucratic element during the 20th century as the country came to be culturally influenced by the Occident in the years following the [[Second Great War]]. Individual interactions tended to require the approval of a higher-ranked tribe member, usually a relative. In the late 20th century, this can and did take the form of tribe members issuing passes to their relatives to interact with people from other tribes. The type of approval required greatly depended on the type of interaction; marriage, for example, between people of different tribes required the approval of both tribes councils, creating a massive administrative burden on the tribal apparatuses by the late 20th century. Many official agreements between persons of different tribes - such as business contracts and marriages but also things such as serving under someone of a different tribe in the armed forces - would not be recognized by the government unless it had proper hierarchical sanction from the tribes of those involved. Beginning with the reign of King Telucti, hierarchical sanction was abolished as a condition for official recognition, weakening the overall relevance of the system. However, in a [[2034]] poll, three quarters of Quetzen still seek the informal approval of designated hierarchical tribe members when undertaking certain actions. | Each tribe has a national council, the over-tribal council, which is the body responsible for governing each tribe. The council has a relatively limited number of powers given the fact that tribes are kinship groups rather than binding economic or ethnic groups, and it lost some authority during the post-2016 reforms. The most common and time-consuming business of the councils is to adjudicate individual cases in which the hierarchical authority of one individual is contested by another, usually in cases where the latter individual is claiming some kind of authority for themselves. While such distinctions may be trivial in Occidental society, in Quetzen society determining who in a family has the authority to make broad decisions has important economic, social, and often political ramifications. With the inauguration of the Constitution, political questions - specifically, who can stand for what office based on their own position within the tribal hierarchy - have become an increasingly important issue deliberated on by the over-tribal council, and the authors of the 2016 Constitution specifically envisioned the tribal hierarchy to be a check on ambitious and unqualified individuals within a democratic system. The over-tribal councils are also responsible for electing two delegates for their tribe to the All-Tribal Assembly. The councils range in membership figures between the tribes. Selection of an individual to serve on over-tribal council is based on democratic election in some of the more liberal-modernizing tribes, but most employ a system whereby the existing council establishes a pool of the most prestigious individuals within the tribe. Once the "council short list" is established and agreed on unanimously, the existing council members will randomly draw names, and the individual who received the most random selections will be appointed. | ||
Prior to social reforms introduced with the inauguration of the Kingdom, interactions between people of different tribal backgrounds were governed by complex social customs and mores which took on a bureaucratic element during the 20th century as the country came to be culturally influenced by the Occident in the years following the [[Second Great War]]. Individual interactions tended to require the approval of a higher-ranked tribe member, usually a relative. In the late 20th century, this can and did take the form of tribe members issuing passes to their relatives to interact with people from other tribes. The type of approval required greatly depended on the type of interaction; marriage, for example, between people of different tribes required the approval of both tribes councils, creating a massive administrative burden on the tribal apparatuses by the late 20th century. Many official agreements between persons of different tribes - such as business contracts and marriages but also things such as serving under someone of a different tribe in the armed forces - would not be recognized by the government unless it had proper hierarchical sanction from the tribes of those involved. Beginning with the reign of King Telucti, hierarchical sanction was abolished as a condition for official recognition of agreements, weakening the overall relevance of the system. However, in a [[2034]] poll, three quarters of Quetzen still seek the informal approval of designated hierarchical tribe members when undertaking certain actions. | |||
== Demographics == | == Demographics == | ||