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  2. Matthias quietly tapped an empty quill against his desk. He didn't know what to say, he really didn't know what to do now. He was unaware of John's chair-throwing, but would have thought it shameful that he was throwing Ester's furniture. Matt quietly muttered to himself, reading over John's missive again. "Oh.. my friend, saying 'My Ester' makes it appear as if you took her virtue out of wedlock.. She's not your Ester, she's not my Ester, she's the people's.." He dropped the missive onto his desk, and found all drive to design was gone. Curon was home to him, but home was too dangerous for him. If he left Curon, he could be safer, but this was home. Home was worth fighting for. Matthias slowly got up, before putting his palm to his face. "I must stop him from trying to avenge Ester. Not only does he never follow through with these announcements of vengeance, but we don't need to lose the minister to something that will change nothing about what has happened!"
  3. Kübilay Karamanoğlu rested his spear on the ground, while the Bey proclaimed the documentation of the ancient Karamani ways, smiling lightly towards his Böö, while nodding approvingly. He would steer the horse back towards the training ground along with Bayezid later on, drawing the bowstring to unleash an arrow towards a straw dummy, all the while eyeing his brother. “Such documentation shall give the Iron-Caged men a basis on how a true Karamanoğlu should be treated. Depending on our Alims, we might even allow children to learn from this. Such is good news. Kashgar smiles upon us.”
  4. “Praise be to God that she is dead, for he has answered my prayers.”
  5. So. Much. To. Learn! Great job, guys! Cant wait to implement this!
  6. Ester frowns from the Skies as she watches over the man who was once her crow wilt into nothing more than a hate filled hypocrite. ”To think, you named our child after your lover & I stayed silent for the sake of our unity. A man who tried to kill me, tried to aid in my capture now shames me in death over rumors. And they say women are the petty ones.”
  7. Discord: Fridtjof Nansen the Sloth#9220 Bid: Northern Nobleman- 2200
  8. Deadass why was my rp comment removed i just emoted my character spitting out water in shock

    1. Show previous comments  1 more
    2. Ivorey

      Ivorey

      mine too 😞

    3. Trinn

      Trinn

      Mods rlly said no fun allowed here maam 

    4. Lumii

      Lumii

      u must write a three page essay for forum emotes now sorry.

  9. Discord: big daddy#9946 Bid: northern nobleman 7000 regal attire 3000
  10. Nah, I like my blue one, maybe next one or another skin.
  11. Discord: Eryane#6089 Bid: Regal Attire 2600
  12. Discord: big daddy#9946 Bid: northern nobleman 7000 regal attire 2500
  13. Dak’ir scuttled by their notice board in his usual haze, almost missing the parchment before something about the paper grabbed his attention. Stumbling over to the strange new addition a frown tugged at the corners of his lips. “Though we do not know these strangers but this is a time peace and giving. Such a wretched act should not go unpunished. We’ll recover their lost gifts or at the very least bring some of our own for those poor children.”
  14. You need it now Discord: Evonpire#0044 Bid: Northen Nobleman 6700
  15. bruh im goldhand as well Discord: big daddy#9946 Bid: northern nobleman 6000 regal attire 2500
  16. Discord: Eryane#6089 Bid: Regal Attire 2100
  17. Depends on what skin, I don’t need that one
  18. Discord: big daddy#9946 Bid: northern nobleman 5000 regal attire 2000 Discord: big daddy#9946 Bid: northern nobleman 6000 regal attire 2000
  19. @JokerLow Round 2? Discord: Evonpire Bid: Northern Nobleman 5700
  20. Discord: Eryane#6089 Bid: Regal Attire 1600
  21. Discord: big daddy#9946 Bid: northern nobleman 5000 regal attire 1500 come at me
  22. Papa Aleksandr needs his winter suit Discord: Evonpire#0044 Bid: Northen Nobleman: 3700
  23. Karamanoğulları during their long trek to the Adrian Duma, 70. Karamanoğulları Culture The identity of the Karamanoğulları, or ‘Sons of Karaman’, began after the fragmentation of the Nicatorii tribe, from which many Türkin hordes arose. In search for soil to graze upon, they ventured from the drought-struck Türkin steppes into the Heartlands of Arcas. Now they find themselves engulfed by foreign societies infatuated with grotesque construction, bureaucracy and decadency. A fragile balance between offering their services to the local lords of the stone yurt in return for its prized grazing ground, while also seeking to remain true to their envisioned lifestyle of purity & piety, is the biggest challenge that a Karamanoğlu faces today. As they pursue to honor their ancestors, eclipse their farfolk brethren and make the world their home: scholars in pursuit recorded a plethora of cultural components on which the Karamanoğulları live by. Due to their dedicated efforts, we find the Karamani identity chronicled into the parchments of history. INDEX KARAMANI CHILDHOOD CHAPTER I. THE CYCLES OF GROWTH First Stage, The Valor of the Brave Second Stage, The Justice of the Great Third Stage, The Prayers of the Good Fourth Stage, The Learning of the Wise KARAMANI ADULTHOOD CHAPTER II. TIMUR, THE GREAT ANCESTOR The Sermons of Timur The Trials of Timur CHAPTER III. SOCIETY, UNIONS & BONDS The Bey’s Mandate The Böö's Reign The Samimiyet System The Three Bloodlines Matrimony The Birleşme THE INDULGENCE ON THE STEPPES CHAPTER IV. ARTS AND FESTIVALS The Karamani Art styles Festivals A father hands his children bags of Herbs, outskirts of Reza, 43 KARAMANI CHILDHOOD Within the Karamani culture, it is firmly believed that childhood is a period given by the Great One for the individual to train their ‘ilahilik’ and ‘bilgelik’ (Divinity and Wisdom). And as such, children from the age of four are educated by four individuals, to learn the ways of the Karamani. CHAPTER I. THE CYCLES OF GROWTH FIRST STAGE, Age 5 ‘The valour of the brave’ A son of Karaman slays Erklik’s spawns to rescue his brother, a Karamani children’s tale For childhood, the dogma concerning the ‘valour of the brave’ is interpreted in terms of the function of the individual, to partake in nomadic activities migration and herding, as well as warriorship. It is believed that an individual must function properly in terms of physical qualities regarding ridership, endurance, strength and bravery so that they can fit into the nomadic society that is revolved around the Karamani people. “Just as a calf has to learn how to stand up in its birth hours, so must man.”. Due to this belief, the children are gathered by a local ‘Akinci’ (Courser/Warrior), wearing all red, in a ritual in which the family that is having their children trained must present the Akinci with a saddle and gifts, such as meat or furs. After the ritual is complete, the children are put to two years of training, in which they are taught how to ride horses, how to shoot arrows, both on foot and horseback, how to herd horses and sheep, and how to pitch tents. They are tasked with carrying meat, water from nearby rivers, and pitching the tents of the local settlers, which builds up physical endurance. Swordsmanship comes later on the year, but it is not emphasized on foot, the child must learn how to cut the enemy on horseback. This training prepares the children for the tasks that they shall be responsible as a Clansman, and after their training is finished, they shall be regarded as a “Kutalmış” ("who received happiness"). This honorific title shall be placed in front of their name. For example, Alp Arslan would be Kutalmış Alp Arslan. The most able are selected to become an ‘Akinci’ themselves when they finish their education. SECOND STAGE, Age 8 ‘The justice of the great’ Timur in Al-Faiz, 43. It is when the children are at their top performance in terms of physical strength that they are tasked with controlling their fervour that has been drilled to them in their physical training. The Karamani believe that life rests on a fragile balance that civilization builds itself upon. And as such, they preach temperance, order and honesty. The belief that “A beaten wrestler asks for a hundred rematches.” drives the Karamani to educate their children in a way which allows them to control their young temper, so that they are not the ones who shall be humiliated. “The one who stands with rage, sits with damage.” The beginning takes place when an ‘Alim’ (Scholar) gathers the youth, in a similar ritual, gathering gifts from the family of the young. After that, the youth are involved in the judicial proceedings of the tribe for three years, learning of blood oaths, feuds, and the justice delivered to the troubles that may be experienced by the Karamani, and how they are handled in accordance to the ‘Book of Proverbs’. The most successful of these being selected to become an ‘Alim’ as well when they come of age. THIRD STAGE, Age 11 ‘The prayers of the good’ Kübilay showing the Konchaks components of their faith, 67. It is only after proving their physical merit, that the young ones can have the head space for matters of divinity. The child is asked whether he is ready to speak to his ancestors. The Karamani consider this consultation an integral part of being faithful, stating that “we live to honour our ancestors and therefore, have to embrace Kashgar’s benevolence graciously and make use of his divine mercy.”They also deem that “those that had lived their lives already, are the wisest of souls”. If he says yes, he is brought to an open field in the vicinity and is asked to consume a bowl of mantar. Then, Kashgar sends his ancestors to the child, where they give him or her advice about how to live the rest of his life. It is usually from this moment that the child knows what his purpose will be in the clan. The youth undergo extensive training about the sacred scrolls and learn about notable ancestors and their achievements. During these three years, the youth gain a deep understanding of who to be thankful for, and for who they fight and live through hardship. FOURTH STAGE, Age 14 ‘The learning of the wise’ Karamani stargazers The last stage of the Karamani education is to be completed through the teaching of the general Karamani ways, which is regarded as the most ‘fun’ part of an education. The Karamani believe that “The lessons of our people apply to the statesman and peasant, and even the infidel.” and a cultural education is deemed necessary, for the child to become a successful member of a clan. The ritual begins similarly to others, in which a ‘Bilge’ (The erudite) gathers the children, along with a gift from each family. During their education that lasts two years, the children are taught the importance of reading and writing, and to learn from their mistakes. The majority of the time is spent reading the Old Karamani scrolls, in which a way of life is documented. The last part of their education revolves around ‘Oynamak’ (Playing - Used to reference to Dancing) in which they learn culturally relevant dances such as the ‘Horon’ and the ‘Kolbasti’ And they are required to be adept at an instrument of their choice, with the Saz or the Dombra being the most preferred. Lessons on being gregarious and friendly are encouraged, with aim to suppress feelings such as spite and discontempt. The most successful in this education, being selected to become a ‘Bilge’ themselves. The sons of Karaman chatter in Al-Faiz, depiction from 64. KARAMANI ADULTHOOD Having undergone extensive development, combined with an excessive exposure to Kashgarism and nomadic culture from a very young age: an adult Karamanoğlu is expected to at least fully embrace one of the great virtues while simultaneously stand in the world as an honorable and capable man. Any adult must adjust to the demanding contrast of being a man that embraces civility, honor and tradition in opposition to his nomadic, ascetic and warring nature. This task rests on the Karamanoğulları until the day they depart from the mortal realm. CHAPTER II. TIMUR, THE GREAT ANCESTOR Timur Karamanoğlu, 23rd of Oluşum, 35 The cultural significance of Timur Karamanoğlu to his people, equals that to the first Horen to the Orenians or Hochmeister Mirtok to the Hanseti’s. Through his benevolence and wisdom, he left an inheritance to his brothers upon which they can feast for a thousand years. It was he who led the Karamanoğulları from drought and hardship in the Türkin steppes, who successfully held many Tartişmalar, or debates, in which he led his people to innovation and prosperity and who united the fragmented sons of Karaman under a banner of their common ancestor: the majestic Kashgar. Understanding his accomplishments helps in seeing his influence over the Karamani ways. His grotesque prominence as a figure rendered his personal convictions and styles engraved into their nomadic society and religious practice. Timur Karamanoğlu holding his last Tartişma, 17th of Alev Yenilgisi, 67. THE SERMONS OF TIMUR In his many Tartişmalar, Timur had spoken words and proverbs that to this day function as a guiding beacon for a Karamanoğlu growing into adulthood. “Kardeşler, do not be seduced by the embedded luxury of these Stone Yurts. Those men that sit on chairs and reside in grotesque stone residences, are mere slaves to a system they have imagined. A stroke of a functionary’s quill, and their life can be drastically altered. The sound of a barrack horn, and their sons shall spend many winters away from home. It is a life of obligation that is compensated with these frivolous luxuries. Trust me kardeşler, do not feel shame when you stand in the soil with your bare feet. Do not fear your competency when your eyes are blinded by the decor of their metallic plating: for you fight as the freest a man can be, while they fear daily that their chains run out of length to stretch.” Timur on the necessity of a nomadic lifestyle, 4th of Alev Yenilgisi, 23 “The notion of leadership, in the eyes of the foreigner, is tainted by their centuries of decadent rule and extravaganza. Whenever I enter a Stone Yurt as the Bey of the Karamanoğulları, its inhabitants assume that I stand above my brethren, as I lead them in war and during trek. They do not comprehend that a Bey is not a leader in their sense, for a good Bey serves his people like a servant. For he bakes their meals, tucks in their children, listens to their plights, feeds their steeds, washes their feet before prayer and kneels before them when making a request. He is subservient to his clan, he is the only Karamanoğlu that is a slave. For he is grateful to Kashgar for the mandate he has been given: to ensure the survival of his chosen people. For he is indebted to his clan, as they chose him to rule over them. If a Bey acts as anything more than a servant to his own, by Kashgar, he is accursed and will be defecated into the void.” Timur on Karamani leadership, 7th of Floranın dansı, 24 “A man does not choose where he is born, nor can we blame him if he stays true to the ways that he is educated in. Most infidels simply are, with no mandate to lead us astray or defile our blessed Kashgar. Treat him as a brother if he treats you as one, drink with him if he offers you a cup: for good souls, even those from infidels, deserve your eternal patience. But never forget that Kashgar mandates us all to bring lost souls home to him. Do enlighten this infidel that he is in fact astray, and offer him your hand to grab onto. Lead him to the right path and never abandon him as he ascends to a life of purpose step by step. Only if he rejects this, may we judge him as a true infidel and treat him as such.” Timur on the treatment of infidels, 26th of Bol bayram, 25 “The concept of a legal codex only exists to justify the inhumane procession of theoretical consequences onto a physical life. Men of the Stone Yurt would argue with me:’But Timur, stealing and murder are bad, why can the law not say that? Why can a punishment not be decided?’. To them I say, what if a man steals out of hunger? Should his caretaker not be held responsible for causing such desperation? What about the family of this man, why did they not keep him on the straight path? And for murder, what if the murdered had defiled the murderer’s daughters? What if the murdered was a man of evil or deceit? Must the murderer be punished, because it sounds proper on someone’s parchment? Kashgar gave us a moral compass for this reason specifically. The elders of a society, with their wisdom and experience, can take all factors into account and give the true punishment necessary for the actual crime. A law codex is simply an elegant surrendering of these responsibilities that their elders should carry!” Timur on the rejection of a legal codex for the Karamanoğlu, 28th of Bol bayram, 67 Timur Karamanoğlu resting after a long trek, 18. THE TRIALS OF TIMUR The great ancestor had led a remarkable life from a very young age, wearing the mantle of Janissary and going on lone hunts much earlier than his contemporaries. It was not a testimony to his physical superiority or intellect, for those traits had nothing to do with it. The responsibility he would wield as future Bey, pressured the young Timur to live a life in proper harmony between indulgence and asceticism, or youth and mandated maturity. Certain decisions he made and experienced he endured are considered crucial components to the formula behind becoming a capable man. Such are considered the trials of Timur: an informal set of specific experiences and competencies that are deemed ideal for growth of one’s soul and physical body. THE LONE TREK A man that hunts alone is weak, like the apes in the trees or the wolves in the fields. But it is especially in this moment of weakness, that one can prove its strength. Only once in his life should a Karamanoğlu separate from his brethren to hunt alone. For only then can he understand the value of brotherhood, but also discover his physical limits without the influence of bystanders. A man that has undergone the lone trek, is a man that profoundly understands the purpose of his clan. A Karamanoğlu is expected to have done a lone trek before the age of 35, which is deemed the last proper year for him to deliver offspring. Failure to do so does not bear any necessary consequences: but the dishonor would render him socially immobile within the clan. To prove that he has undergone the lone trek, he must bring home soils from at least four different climates or the heads of animals that live separately within them. If he has proven this before the Bey, Böö and Şamanlar: he is declared a ‘Man of the hunt’. THE HOSTING OF A TARTIŞMA Even though the Karamanoğlu count on their Bey for political guidance, and their Böö for spiritual advice: every son of Karaman in essence carries the responsibility of their clan onto their shoulders. In order to properly fulfill this responsibility, one must be able to facilitate essential discourse within his clan, and convince both the Böö and Bey that certain steps need to be taken. By hosting a Tartişma, he proves that he can treat his opponents as brethren and that he can put the collective interest above his own convictions. THE BEHEADING OF AN ENEMY True honor is bestowed upon those that defend their clan from harm’s way. A nomadic people inevitably confront the dangers that different territories harbor within them. If an adult Karamanoğlu manages to behead a man that wishes to do harm upon him or his brethren: he does not only prove his loyalty in the eyes of Kashgar, but also his competency to the clan. This is deemed crucial to be considered an adult. THE CREATION OF OFFSPRING For a man to gain a wife and to bed her in accordance to all expectations and traditions, is truly an accomplishment that necessitates a certain masculinity and maturity. Kashgar rewards this with healthy offspring, who continue the Karamanoğulları far beyond the passing of their ancestors. CHAPTER III. SOCIETY, UNIONS & BONDS Multiple Karamanoğlu preparing someone’s consultation, 43 The Karamanoğulları solely rely on the internal harmony of their clan, as much as its cohesion, to thrive in a chaotic world full of decadent temptations and immoral banners to flock under. Although they are not chained to a Stone Yurt and thus, do not have to invest themselves in Stone Yurt politics: their society is by no means primitive. Başil is appointed as the first Bey after the passing of Timur, 5th of Bol bayram, 68. THE BEY’S MANDATE Ones familiar with Timur’s sermon during his Tartişma at the 7th of Floranın dansı of year 24, know that a Bey is a servant to his clan. To elaborate on this, we must understand how a Bey comes to be and what his mandate is. Historically, Bey’s weren’t figures of leadership at all: as the clan functioned in a very egalitarian and democratic fashion. The first figure known to have carried the responsibility as caretaker of the entire Karamanoğulları was hizmetçi Ömer: who betrayed his brethren during a conflict and was thus enslaved so that he could repay his sin of betrayal. Through the decades, however, the role of hizmetçi (servant) was deemed effective for preserving the wellbeing of the Karamanoğulları. After three generations of hizmetçi, they went to appoint a caretaker for their clan instead. The first ancestor to be referred to as Bey was Hizir, who apparently was elected due to his military diligence. It was from this point onward that multiple restylings of the Bey position can be traced, from them starting to wear crowns since Bey Yaşil bought one in the Republic of Salvus, to Bey Çimar claiming all the clan’s wives to himself in the first Karamani harem. The authority, prestige and foreign recognition of the Bey’s leadership grew exponentially: rendering them the virtual head of all Karamanoğulları. But the servantile nature behind the function never truly disappeared. In most rituals involving the Karamanoğlu, it is still the Bey that is expected to make the necessary preparations. Even though he is presented as a leader outwards, he still bends his knees to his own and does humbly what is expected of him. Despite the Bey’s stature, he is still expected to be the servant of his people, alas one with greater authority over them. If a Karamanoğlu is slain, malnourished, dissatisfied or led astray: it is the Bey that is held accountable for said developments. The days of collective punishments are over however, for the past generations of Bey’s were judged by their Böö’s instead. Böö Altamiş debates the Kardeşler Al-Nabeel in Al-Faiz , 14th of Bol bayram, 64 THE BÖÖ’S REIGN Kashgar allows for his followers to consult his ancestors, for their mortality unintentionally came to be after Erklik attacked Kashgar's realm above. He facilitates this through his Şamanlar, or Shamans: who use herbs & meditation to regularly communicate with their forefathers. Due to their extensive knowledge on the subject, they aid the less experienced Karamanoğulları to do the same. THE İYELER Kashgarism knows many deities and spirits that have obtained their own symbolic value, blessings and abilities as Kashgar’s realm befell to conflict by Erklik and his rebellious spawns. The souls of ancestors can not only be swayed to either Erklik’s void or Kashgar’s heaven, but to specific İyeler as well. The Böö is the only mortal granted the celestial protection from Kashgar to correspondent with Erklik’s İyeler without risking to corrupt his soul or spawn them into the mortal realm once more. It is he who seeks the direct consultation from the heavens to determine to whom one’s ancestor had fallen. Had the soul of one’s ancestor embraced the İyeler Kerey Han, deity of decadence and perversion: the grave risk would exist that during a consultation, the ancestor leads his Karamani descendant to a life of decadence or seeking men. These risks grow more dire as the İyeler’s blessings become more crucial. If someone angers the İyeler Su’na, the deity of water, during a consultation: he may cause drought for his people. If he believes a soul of İyeler Uchar Han, the deity of spies, too much: he may sow a sentiment of deceit within his people. The Böö considers these risks or takes them on himself, avoiding any celestial havoc that certain consultations could cause. THE ŞAMANLAR METHODOLOGY Although in principle, any Karamanoğlu or practicing Kashgarist can consult his ancestors, it is important to understand that the quality of your preparations affect the quality of the connection as much as its safety. Therefore, the Şamanlar have established 'a proper way' to consult and pressure practitioners to abide it. The cleansing of one's skin is highly important for the consultation ritual. The palms & soles of one's body are considered the entry points through which Kashgar's energy enters: keeping these free from the taints of the mortal world is believed to help in keeping the energy pure, and thus, good. It is this belief that, among other things, cause the Karamanoğulları to be physical with foreigners and brethren alike. From a handshake to a hug, the energy that is supposed to flow through the palms into another person is a gesture of intimacy and trust in itself. It is why a Karamanoğlu takes off his gloves before touching another human: or else this connection would be absent, and their souls would remain unfamiliar with each other. Furthermore, the decision to touch a person with bare palms is usually done with the utmost consciousness. If one is to shake hands with an evil person, he opens his soul to its evil contemporary. While washing palms is uncontroversial and can easily be done properly by oneself, the soles on the other hand are subject to many protocols and associations. In principle, a Karamanoğlu is equal to another and do not submit to anyone but Kashgar. Which means that the cleaning of the soles of another Karamanoğlu is hostile to many cultural notions about hierarchy and society. To avoid a situation where Karamanoğulları perform consultations while tainted en masse, certain figures are allowed to do these acts of submission for the sake of collective piety. The Bey, who as mentioned before was originally an enslaved Karamanoğlu, can wash soles due to its servantile nature and its mandate to sacrifice himself for the wellbeing of his clan. The Şamanlar, who are entrusted by Kashgar to keep his people faithful, are expected to sacrifice their honor to help their brethren in doing a safe consultation. The young, who must pursue the virtue of the prayers of the good, aid the Bey and Şamanlar if they cannot do it themselves. The Böö, who is considered the Bey of the Şamanlar, is entrusted with keeping the herd from going astray in a spiritual sense. He is the nomadic equivalent to a High Pontiff, but is also subject to sacrifice of his honor if necessary. THE BÖÖ AND THE ŞAMANLAR Every group that worships Kashgar or finds themselves under the caretaking wing of the Karamanoğulları, can appeal the Böö to allow for a Şaman to be recognized within his own group. He who is appointed as such, carries the responsibility of maintaining Kasghar’s will and spread it through the mortal realm. In return for this accepted mandate, the Şaman can appoint a Böö to represent the faith entirely. This happens everytime a Böö passes or is deemed to have gone rogue, by the judgment of the majority of Bey’s and their Şamanlar. The Böö sanctions Tartişmalar wherein the Karamanoğulları discuss the path forward for their clan. He also lends an ear to all profound spiritual, mental and emotional challenges that his followers face. He is the authority that represents Kashgar’s will, as much as he is the companion that consoles his crying brethren. He is the most motherly of man: basking in the benevolence of Kashgar. Başil Bey’s familial inner circle, drawn upon his ascension in 68. FAMILY AND THE CLAN Whereas the men of Stone Yurts exclusively look at ties through blood, the Karamanoğulları decide the closeness to a person through multiple spectra. The Samimiyet system organizes those that are close through blood, ancestry, spirituality or honor alongside each other: meaning that the most valiant of friends can be equal to the eldest of sons. THE SAMIMIYET SYSTEM Whether one can trust a person with finances, his offspring or to have his back are questions that cannot be answered by bloodlines alone. Understanding that the survival of the clan all relies on continued harmony, cohesion and excellent judgments on people’s character: the system is designed to reward virtuous behavior and contain rampant decadence. There are multiple categories that the Karamanoğulları judge with: THE BLOODLINE is used to naturally determine the placement of a person’s proximity to a Karamani. This self-explanatory system merely sets the stage for a natural arrangement of people, but are subject to change when others gain intimacy or when relatives misbehave to the clan. THE GEÇMIŞ is the understanding of one’s mutual history together: an accumulation of returned favours, kept promises, warm gestures and a general track record of trustworthiness and honorable behavior. The Geçmiş can triumph over the bloodline anytime the Karamani deems its contributions to his life worthy of such. In such case, the Karamani can decide to declare that person a “honorary Karamanoğlu”: in essence recognizing him or her as part of the bloodline. This establishes the title of ‘Kumer’, which not only mandates the wielder to act as the godparent of the Karamani, but renders him as automatically invited to the Birleşme ritual and other family affairs. Kumerler are allowed to participate in things such as Tartişma’s, Consultations and treks. THE THREE BLOODLINES The familial ties are worded differently in the Karamani tongue than what is the norm for most civilizations. The layers of nephews, nieces, uncles and aunts do not exist in the Karamani tongue: having called everybody but their direct parents brothers and sisters instead. Throughout the years this had clouded the ties of the Karamanoğulları internally as they’d simply consider most of their clan as siblings than anything else. The only registry that separates the bloodline in a fashion similar to the men of the stone yurts, is the Aile Sicili. This registry of bloodlines identifies three bloodlines, who are believed to carry specific traits from the İyeler, also known as Kashgar’s sons. The Zarliki The virtue known as the Justice of the Great cannot be better embodied by the blood that runs through the Zarliki line: stemming from the deity of justice herself. It is assumed that carriers of this blessing, who gain it matrilineally, are great statesmen and bringers of justice, and can expect the assumption that their destiny is to become the Bey figures of Karamani prominence. The Andari Blood of cleansing fire runs through their veins, their soul always in a condition of stellar purity. The Andari stem from Andar and are deemed highly pious and vigilant in their beliefs. The Andari blessing is passed on patrilineally, as those carrying it can expect great prestige for their ancestry and the assumption that they’re destined to be a Şaman or a Böö. The Khyrzhaghani Empowered by the deity of war and conquest, their blood strengthens their grip onto their scimitar as much as their steed’s bridles. This blessing is passed on patrilineally and embraces its wielders with a great destiny of military excellence and honorable slaughters as the generals of the Karamanoğulları. These bloodlines cannot mix, for it would cancel each other’s blessings out. It is for this reason that the Karamanoğulları marry exclusively outside of the clan: their wives mostly consisting of converts, or Karamani at least five generations apart. What bloodline Kashgar personally prefers is up to debate among the Şamanlar: who refer to the composition of his parliament of birds before Erklik’s offensive to determine which İyeler stood above others and thus, which bloodlines are more blessed. Though different İyeler flock to souls from different bloodlines, as companionship between deities exist. The İyeler Khyrzhaghan is known to often speak to İyeler Uchar Han, bringing the latter in proximity to souls that in principle are born from Khyrzhaghan alone. A couple who just had performed the birleşme, 37. MATRIMONY Affection comes in many forms: but only can make offspring, and is therefore declared the most important. The lords of the Stone Yurt consider this marriage, but the existing notions surrounding that word do not justify its usage as a definition for Karamani matrimony. Because women and men are equally expected to contribute to the prosperity of the Karamanoğulları, there was never sufficient cultural room left to establish clear social roles outside of natural mother- and fatherhood. The role of men in matrimony is to provide nutrition, shelter and protection to his wife and his family. He furthermore is expected to teach his children the virtues in accordance with tradition, and make them physically strong and mentally vigilant. The role of women in matrimony is to provide care for the offspring, consolation for her husband and her family. She furthermore is expected to teach her children the basics of food, equestrian practices and the stars. COURTING Before one even approaches the woman, he most consult the Bey and the Böö respectively. To the Bey, he must explain why this union would benefit the clan. To the Böö, he must ask for Kashgar’s approval through him. If both sanction this union, the man may approach the woman. Once he has done so, he must approach the woman with a tamed parrot. He shall gift the parrot to the woman in anticipation of the creature’s reaction. If the parrot remains calmly on her shoulder, it is considered an omen of a good union to come. Is the parrot nervous, it means that the two must do a consultation with their ancestors together: so that they may prepare for the inevitable issues they will face. After this consultation the Karamanoğulları can proceed to have their souls unified in a ritual called birleşme. THE BIRLEŞME The man gathers his dearest of the Karamanoğulları and venture to an open space together. There, with all as a witness, the woman presents tea and a baked meal to the man. She can either give him şeftali tea that is made of peaches and honey with spicy lentil soup, declaring that she thinks that the man is an extroverted and passionate soul, or give him Nane tea made of mint with Yayla çorbası, declaring that he is in fact an introvert and temperate soul instead. Their invited brethren observe closely, judging whether she served the meal that fits the personality of their brother or close friend well. After they had all eaten from her serving, they whisper in the man’s ear whether they think she understands his soul or not. If the group of dearest decide that she does, the man may approach and kiss her. If they do not, the man is supposed to reject her, for she didn’t profoundly understand the man she was supposed to take care of for the rest of their lives. Karamanoğulları celebrate 50 years of Timur’s reign, 1th of Bol Bayram, 50. INDULGENCE ON THE STEPPES Unbound by the silly dogma’s of infidel religions, unshackled by the normative imprisonment of the Stone Yurt life, the Sons of Karaman have enjoyed eternal freedom to express their cultural indulgences. They export these expressions to wherever they have traveled: involving the infidel Bey and his people with the festivities. CHAPTER IV. ARTS AND FESTIVALS Karamanoğulları celebrating the 1st of Bol Bayram The Karamanoğulları had long evolved from the primitive drawings of the Nicatorii, while also avoiding a complete hollowing of one’s identity like the Konchaks. Instead, they kept true to their need for functionality and pragmatism. A clan that travels and wishes to stay close to their destined way of life has no time to indulgence themselves with the extravaganza and manifestations of ego like their infidel contemporaries. THE KARAMANI ART STYLES As a travelling people: the resources that are utilized to create art can greatly differ per location settled. The abundance of charcoal in Hanseti-Ruska is contrasted with the free flow of paints in Al-Faiz, combining with the different prominent artists: create a diverse set of artistic genres. The Timurid Style is one of the more modern art styles of the Karamani, only coming into existence around 70 years ago. The artstyle is calm and human-centric, most of the space used to decorate the attire of the humans. Landscape is only functional, namely to make a pleasant contrast between the color of the clothes and the background. The humans usually do very banal things, such as drinking, conversing, et cetera. A Karamanoğulları couple The Korvassian Style is the oldest, dating back to the first generation Karamanoğulları, from when they reached the Korvassian desert while escaping the drought in the Türkin steppes. The art is usually two-dimensional and is militaristic in nature: featuring cavalry, banners and horns that symbolize their entrance to Arcas. A Karamanoğulları entering the Korvassian desert The Bilimsel Style is applied by scholarly Karamanoğulları that author scrolls about their clan and culture. It is based on the Korvassian style, but possess much more refined and symmetrical components to the artwork. Everything, from the Humans to the buildings, are done with the same level of detail and care. This art style is also known for its most diverse use of colors, and therefore more expensive to make. Talking to the Stone Yurt Bey of Al-Faiz, 62. FESTIVALS Festivities serve two primary functions for the Karamanoğulları: to reward and to commemorate. It is believed that by doing both, the achievements of the clan can be properly recognized while the ancestors can remain unforgotten. The Bol Bayram Festival is celebrated once a year on the 1st of Bol Bayram, the month of prosperity and indulgence. During this festival, a great feast is held where the Karamanoğulları and invited foreigners break bread and reflect upon a year of travel and adventure. To maintain physical health, it is customary to fast for two days prior to the 1st of Bol Bayram. The patron deity of this festival is Umuyash, who embodies fertility and beauty. Karamanoğullar are expected to leave a bit of their food left on their plates as a tribute to her, for she had made this prosperity happen in the first place. The Timur Doğum is the birthday of the great ancestor Timur, who had united the clan. To commemorate his military excellence and celebrate the fruits upon which his descendants can feast, a large Matrak tournament is held where the victor obtains the title “Timur’s Champion”. He or she keeps this title until it is lost in another tournament again. The Patronlar Günü is a universal yet personal celebratory day, where a Karamanoğlu worships their own İyeler. They would convene with those consider the same İyeler as their patron in the morning and have breakfast together, to then spend the rest of the day with their family in closed quarters. The Veda is something that occurs every time the Karamanoğulları depart from their temporary settlements. They ride their horses around the nation, reflecting upon the events that happened during their stay. They invite the Bey of the Stone Yurt to ride with them. In the end they gather in the Bey’s Yurt and have tea and Hookah together, saying their goodbyes and preparing for their departure the next day. All the aforementioned festivals carry a lot of cultural significance, but are not obligatory to participate in. If someone is ill, completing an important task or mourning, the social tolerance for one's absence is greater. ((IMPORTANT LINKS)):
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