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Sarolasta: Difference between revisions
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On non-company lands, on Grand Sarolasta Kiravian authorities implemented the ''iktarsér'' system, revived from the Kiravian fœdal era, designating colonial notables, servitors, and coöperative local chiefs or petty kings as ''iktarnur'' who were responsible for collecting taxes {{wp|in kind}} and maintaining order on behalf of the Confederation and Emperor. The indigenous population, in turn, was subjected to {{wp|forced labour}} by the ''iktarnur'' to make the heavy tribute payments. Kiravian missionaries, particularly members of the {{wp|Jesuit}}, {{wp|Franciscan}}, and {{wp|Augustinian order}}s, played a crucial role in the colonisation process. They engaged in extensive missionary activities, establishing churches and missions throughout the archipelago, and converting the local population to Christianity. This religious conversion became a cornerstone of Kiravian influence, intertwining spiritual practices with the dynamics of colonial rule. The rich imagery and pageantry of {{wp|Catholic liturgy}} and strong social incentives to gain access to the colonial society's dominant institutions were major drivers of conversions, as were the humanitarian works of the missionaries, who were often the only Coscivians to whom the natives could turn to for protection from abuses and excesses on the part of other colonising forces. | On non-company lands, on Grand Sarolasta Kiravian authorities implemented the ''iktarsér'' system, revived from the Kiravian fœdal era, designating colonial notables, servitors, and coöperative local chiefs or petty kings as ''iktarnur'' who were responsible for collecting taxes {{wp|in kind}} and maintaining order on behalf of the Confederation and Emperor. Absentee landlordship by individuals and families was forbidden, the Colonial College having observed from experience in [[South Crona]] that ownserhip of colonial land by Kiravians residing in the metropole was inconducive to stability and did not encourage permanent settlement or efficient land use. The indigenous population, in turn, was subjected to {{wp|forced labour}} by the ''iktarnur'' to make the heavy tribute payments. Kiravian missionaries, particularly members of the {{wp|Jesuit}}, {{wp|Franciscan}}, and {{wp|Augustinian order}}s, played a crucial role in the colonisation process. They engaged in extensive missionary activities, establishing churches and missions throughout the archipelago, and converting the local population to Christianity. This religious conversion became a cornerstone of Kiravian influence, intertwining spiritual practices with the dynamics of colonial rule. The rich imagery and pageantry of {{wp|Catholic liturgy}} and strong social incentives to gain access to the colonial society's dominant institutions were major drivers of conversions, as were the humanitarian works of the missionaries, who were often the only Coscivians to whom the natives could turn to for protection from abuses and excesses on the part of other colonising forces. | ||
On the outer islands, colonial rule was much more relaxed: the Kiravian presence in the outer isles during this time was not characterized by large-scale settlements or extensive colonisation efforts, unlike their endeavours in South Crona or on Grand Sarolasta. Instead, it was more focused on establishing a religious and cultural footprint in the region, oriented toward maintaining social stability and encouraging local loyalty to the Emperor in order to help retain strategic control of the islands and make them less likely to fall into the hands of rival powers. In the outer isles, as on the "Big Isle", the establishment of missions, though not without challenges, led to the conversion of local populations to Catholicism. The Kiravian influence in the outer isles during this period was largely centred on these religious and cultural undertakings, as well as the erection and garrisonment of defensive works. Missionaries also contributed to the documentation of the {{wp|Tongic languages|Songvan-Katoruegian}} and {{wp|Micronesian languages|Lesser Polynesian languages}}, creating grammars and dictionaries that remain valuable historical {{wp|primary sources}}. The {{wp|New Testament}} was first fully translated into an i̳ndigenous Sarolastan language - {{wp|Marshallese language|Wūjae}} - in 1636 AD, albeit an indirect translation from the High Coscivian. | On the outer islands, colonial rule was much more relaxed: the Kiravian presence in the outer isles during this time was not characterized by large-scale settlements or extensive colonisation efforts, unlike their endeavours in South Crona or on Grand Sarolasta. Instead, it was more focused on establishing a religious and cultural footprint in the region, oriented toward maintaining social stability and encouraging local loyalty to the Emperor in order to help retain strategic control of the islands and make them less likely to fall into the hands of rival powers. In the outer isles, as on the "Big Isle", the establishment of missions, though not without challenges, led to the conversion of local populations to Catholicism. The Kiravian influence in the outer isles during this period was largely centred on these religious and cultural undertakings, as well as the erection and garrisonment of defensive works. Missionaries also contributed to the documentation of the {{wp|Tongic languages|Songvan-Katoruegian}} and {{wp|Micronesian languages|Lesser Polynesian languages}}, creating grammars and dictionaries that remain valuable historical {{wp|primary sources}}. The {{wp|New Testament}} was first fully translated into an i̳ndigenous Sarolastan language - {{wp|Marshallese language|Wūjae}} - in 1636 AD, albeit an indirect translation from the High Coscivian. | ||