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[Culture] Southerons, Lore and Anthropology


RalphGiezer
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=SOUTHERONS, LORE AND ANTHROPOLOGY=

DISCLAIMER: considering the lack thereof Southernos lore or any recorded forum lore on this human subrace, with the exception of more recent tribes and Yewell’s Mountsidian subrace lore, this lore may or may not be historically accurate to Southeron lore in retrospect of recent maps or any historical events within the timeline of Farfolk in general. A majority of this revamped and newly written lore is solely based on general Afrocentric culture as well as some Afrofuturism.  

 

    It would be a cold night in the Savannas of Atlas, a group of farfolk and mali’ker alike huddled shoulder to shoulder near a small campfire exchanging stories of old and tall tales far beyond one's imagination, let alone beyond the realm of belief. As they continued to banter and tell tales, a rather frail figure would emerge from the brush. The party, of course, showed hostility to the unidentifiable shadow in the night, “Who goes there?” the youngest of the Farfolk would exclaim with hesitance. “Maamkio, do not fret young ones…” As the newcomer approached closer to the party with no fear of their weaponry, the embers would illuminate a man of Southeron origin. His skin deteriorated by the passage of time- possibly from a time of old. Though his presence not so welcoming judging by his ravaged pelts, bone charms, dolls and trinkets, and his vibrant silks, there seemed to be a welcoming atmosphere about him. Raising a hand, the old man would produce a weak smile “marafiki, I only seek for warmth and company.” Without much restrain, the party would allow him to join. He’d seat himself. One of the many mali’ker would look to him with a smirk, adding “So, what stories you got old man?” The Southeron looked to him with a smile which would practically stretch all of his wrinkles and blemishes. He’d claim in a soft tone, “A plethora of tales of old, rafiki. Many which I have waited to share to vijana like ‘ye...”

 

=GENERAL ANTHROPOLOGY=

 

    Alike their Mountsidian kin, but in contrast to their more light skinned Farfolk counterpart, the Southerons have prominently rich skin tones ranging from soft browns to much more saturated hues of dark skin tones. Though most come in many stature’s and body types, a typical Southerons individual is usually of an athletic figure, enabling them their endurance and adaption to most environments with the exception of colder climates, seeing that their people and most of their ancestors before them are naturally more adapted to the humid-dry climates of the Southern lands. On top of their resilience, they are also considered to be very resourceful and quick witted. This second nature only adds to their nomadic adaptation to most places they travel to- practically street smart in a sense.

 

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Many years before Atlas, there were small quantities of tribes packed in condensed communities. This was not due to the lack of Southeron people during these periods, but rather that a majority of them conformed under Qalasheen culture. Although some individuals strongly represented their Southerons roots, most of them have either been cleansed of their roots and assimilated to regular Farfolk lifestyle, have fallen to fight against each other in endless civil war, or in rare occasions, have conformed to other cultures outside of the Farfolk (this would include any Heartlander and Highlander nations).

 

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Even then, those that lived among the other Farfolk were fortunate enough to avoid the constant ridicules of prejudice that a quantity of nomadic or residential Southerons faced throughout the centuries. Oren, Norland, and many others of their similar nature, would Southerons be victim to heinous prejudice, violence, and practices of slavery. . . Many years after the fall of the Caliphate and with the upcoming rise of the Kadarsi Sultan, many have not only emerged to organize, but to also assimilate back to their roots as they once proudly did and develop as people.  

 

=CULTURE AND THE ARTS=

 

Considering the Southerons are mainly people who strongly believe in unity and power in numbers, there is a fine line that segregates them culturally: those that either conform to a Qalasheen-Southeron integrated culture or those that stick to their tribal roots just as their ancestors before have done.

 

Those that reside with the Qalasheen people have inspired a unique sense of clothing attire, mainly being silks of the Qalasheen with a Southerons twist of colors and vibrancy. Younger men and boys typically wear long colorful robes with trousers made of fine silks, sandals, and (on occasion for the purpose of protection against the elements) turbans. Although elders will wear similar threads of their youth, many will typically sport silks and robes that drape their figures almost like blankets. At times they might carry on their person gold jewels, charms, bracelets, necklaces, and even piercings and hoops that adorn their earlobes.

 

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Women and youthful girls as well are mainly draped in fine silks, revealing most of their skin, or covered head to toe in intricately adorned dresses with unique patterns and a wide variety of colors. Similar to their male counterparts, women will use headdresses to protect their heads from the elements or for fashion- seeing that many of these headdresses are just as uniquely designed as their clothing.

 

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Referring back to jewelry, many that followed this integrated culture praised decorative trinkets- exclusively adorned jewels and gold. Women and the elderly in particular, will sport their trinkets pridefully though keeping in mind to be humble, selfless, and considerate of others. Men and younger boys on rare occasion will wear ear piercings, bracelets, and other lesser charms on their person either as a show of status or out of Qalasheen-farfolk aesthetic.

 

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Although most Southerons are typically atheists in context of the Imam Rashidun and the scriptures of the Kitab Alsalam or merely followers of their ancestors spirituality and bond with the universe, there are those that are loyal to the cannon Qualasheen faith. With due consideration that this half of Southerons culture is solely based on a Qalasheen image (almost defining them as whitewash), there is still strong Southerons influences to this culture that essentially brings uniqueness to the conformity of the Farfolk and Southerons alike.

 

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In contrast to the Qalasheen-Southerons, those that have followed the roots of their ancestors are much more tribal and spiritual in terms of their culture. They typically live in small tribes; with such small communities also comes a social structure based on labor to keep the tribe alive. Older men and young adults will venture into the wilderness for days on end in search of food, water, and other resources for their community to use collectively.

 

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Women, children, and on occasion the elderly will do less strenuous errands such as tending to their homes, the needs of their people, farming, and herding cattle and sheep upon great distances. While many Southerons tribes still reside in humble tents made from the pelts of beasts or in quaint huts made from foraged clay and mud (wood, other hardy materials), some Southerons tribes have made the push to advance their architecture. Several tribes have even taken the opportunity to craft more convenient, spacious, and stylish adobe homes. Not only do these homes offer them a more comforting lifestyle, but it also allows them to expand- erecting small towns and even cities thanks to their simple and hardy materials.

 

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Southerons tribes are also well known for their nomadic nature, usually moving from place to place when the land does not suffice or if the community simply migrates unintentionally. Similar to their Qualasheen-Southerons counterparts, they also wear very colorful and vibrant clothes as well with basic to intricate patterns. Both men and women will most commonly wear long draping cloaks (mostly made from wool) and silks with bright hues and unique patterns that cover their bodies. Men will wear lighter articles of clothing for hunting trips, gathering, or doing menial labor to allow their bodies more flexibility and movement; Though it is also common for women to wear revealing clothes. Tribal Southerons also sport jewelry and other small trinkets on their persons. They have adopted the use of bronze and gold jewelry, but their primary focus is usually colorful beads, intricately shaped glass, decorated bones and other charms from animals, pendants, and stylish headwear. These trinkets are essentially used by both men and women (without limitations).

 

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It is usually rare for any tribal Southerons to follow the official religion of the Qalisheen. Instead, their spirituality is based around their upheld honor for their ancestors, wisdom, and their deep connections with nature.    

 

Mehndi is a widely practiced art among the Qalasheen-Southernos with some heavy influences from tribal Southernos. Mehndi typically consists of white and black ink made from the flowers of the henna tree which can be applied to the skin once its liquified. Henna tattoos can range from intricate mandalas, mythical designs, and even some ceremonial artwork inspired by their tribal roots. In contrast to the practice of Mehndi, tribal Southerons will typically practice the art of body paint. Unlike the ink from the henna tree, the Southeron use raw materials such as dyes and most prominently, ochre (a dust like clay pigment usually found in the earth. It varies from color to color based around the iron within the soil BUT THAT’S SCIENCE). Most of their work is less based around style and detail and more revolved around symbolism, spiritualism, and even social stance as well as their individual self.

 

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Most of these body paints are usually more crude in nature, but express a lot of personality and character. Trinkets, jewelry, and other minor crafts are also a large part of both tribal and Qalasheen-Southeron art. Though both groups share an equal passion to trinketry, both groups show differing themes and styles with their works. Whilst the Qalasheen-Southeron typically sport intricate jewels, golden earrings and rings, steel bracelets, etc. Their tribal counterparts will usually wear charms and necklaces made from beads or bone, bronze jewelry and hoops, pendants (made mostly from raw materials excluding gold and silver), and decorated headwear. The art of mask making is heavily practiced within tribal communities (with the inclusion of some Qualasheen-Southerons that practice it for the sake of aesthetic and decor). Most masks are finely crafted from various types of wood, ivory, bronze, terracotta, etc. and on rare occasions iron. Masks do not serve any specific purpose; typically they’re used for festivities or other ceremonial occasions. They are also vastly used for storytelling, allowing actors to emphasize on the character they represent through the use of elaborately designed masks (an antagonist may wear a more menacing looking mask with negative or alarming colors).

 

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Others use masks during wartime as an intimidation factor against their enemies and to pridefully represent their tribe. The use of masks is also widely practiced by individual Msafizi when calling to their spirits or ancestors for guidance through ceremonial chants, music, and dancing.  

 

=SPIRITUALITY, IDEALS, AND FAITH=

 

Ancestral honor is held highly by both Qalasheen-Southerons and tribal Southerons by celebrating their traditions, family lines, and even going as far as to prove their worth through challenges and deeds depending on a certain ancestors roots or accomplishments. Not only are the ancestors of old celebrated by each and every individual, but they are also seen as role models among their people. They are looked upon as almost deities out of the respect that they have accomplished many righteous and wise deeds for the honor of their family’s and the benefit of their community’s. Wisdom is a major backbone in tribal Southeron culture. Despite one’s resilience, honor, social class, one can only go so far without wisdom. Southerons usually gain empowering wisdom through hardships, life experiences, and through spiritual means along their lifetime- influencing other members of their tribe or even sharing it with those who are non Southeron. Wisdom can also be received from elders who have lived much longer than their younger kin as well as from their Msafizi or The Cleanser (the Southeron equivalence of a witch doctor or priest). Despite the fact that wisdom is celebrated more in a tribal Southeron setting, there are many Qalasheen-Southeron that implement these ideals into their daily lives to better themselves as people. Aside from shared wisdom, both tribal and Qalasheen-Southerons primarily share equal views on self and the human purpose. Materialism and other human downfalls, although seen as natural flaws, are looked down upon as setbacks that disable one from expanding their mind- disable one from becoming something grander than themselves. The idea of self, as mentioned before, is another spiritual concept held highly among Southerons as a way of life in contrast to other Highlander-Heartlander cultures. These ideals are typically used to aid one's self improvement, to prosper happily, and their strive to ascend themselves above the common stresses and downfalls of man; essentially breaking away from the bonds of lesser social ideals and exceeding to a higher level of understanding. Man does not live to work, man works to live is one of many great examples of heavily influenced self revolved philosophy that is highly praised among Southerons.

 

Though a very common ceremonial practice among tribal Southeron, the works of a Msafizi are typically only known and well understood by one or two elder members per community (the red line being you have to LEARN the practices rather than already having prior knowledge through a means of background.) The practices of a Msafizi revolves around the worship of the ancestors, communication with the Maporomoko ya Mwanadamu (or falls of man.) This form of worship allows the Msafizi to create hexes, blessings, and bottled concoctions through spiritual guidance and other performances (this would most likely include dancing with two or more individuals, singing, and chanting as well as some minor involvement of medical techniques.) Most Msafizi are also known to have varying ranges of medical knowledge from simple first aid to more complex technical skills such as crude surgery, alchemy, body detoxing, and curing minor diseases. It is even rumored that the most experienced Msafizi or well practiced veterans have vessels strong enough to host ancestors or other spirits clinging to their body in the form of possession as a waypoint of communication with the mortal realm. Msafizi training usually begins at a later age when an individual is well matured and more aware of themselves, this would range between the ages of 30 or 40 in human years. Even then, most people willing to learn these ceremonial practices have to prove themselves to the Msafizi through whatever means necessary before going any further with teachings. Both blessings and hexes are mainly performed through ceremonial dances which are enacted by the Msafizi alone or any other members from the community with the inclusion of singing and dancing (a total of 6-7 emotes, depending on the amount of individuals participating.) Masks, tribal clothing, offerings, recipes to concoct bottled spells, and more specifically items that belong to the subject being hexed or blessed are regularly used to commence the ritual (any landmarks, areas, objects, potions, or individuals can be hexed and blessed;) during the ceremony, the Msafizi would call upon the Maporomoko ya Mwanadamu or any varying ancestors to allow them the strength to imbue the spell upon the subject.

 

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Despite the variation of spells that could be brought upon and individual, almost all these spells fall under the subtypes of blessings and hexes. Blessings, if botched (roll out of 20, anything above 15 is successful) there are no negative drawbacks upon the user despite the after effects of exhaustion on newer Msafizi. In contrast to blessings, hexes, if botched (roll out of 10, above 9 is successful. Older Msafizi and veterans can roll anything above 6 and succeed) the ancestor or the spirit will retaliate against its host and send the Msafizi into a serious state of comma (usually lasting at most 2 hours in IRL time;) in cases of higher stakes, death is more imminent as the spirit or ancestor ravages the casters vessel for their heinous antagonizing actions- dishonor for falling to the flaws of man (side note: these hexes can also be broken by another Msafizi through a similar process- in a sense reversing the curses’ effects.) It is also important to note that the Maporomoko ya Mwanadamu are typically summoned for the use of imbuing hexes due to their diabolical nature, but on rare occasions can be used for blessings.

 

=THE MAPOROMOKO YA MWANADAMU=

 

The Maporomoko ya Mwanadamu are seen as greater spirits in the Msafizi practice and religion that are not human or even a part of the mortal realm, but rather more sinister and diabolical like daemons. They are mere personifications of the human flaws that only veteran Msafizi can contact through possession of their vessels or through ceremonial practice. These antagonistic spirits vary in nature and forms as they all represent generalized human flaws. . .

 

Shauku: The spirit of intense passion, lust, and jealousy. This spirit usually takes the physical form of a large pyre flame in the silhouette of a posturing peacock. Shauku can be summoned by a Msafizi mainly for those who wish to hex their desired one with an unbearable love spell or to strike back at those that they feel threat their ego and their power.

 

Kiboko: The spirit of gluttony, addiction, and unmonitored enjoyment of vices. Kiboko takes the form of an ill colored hippopotamus with rotting tusks-- the entirety of its flesh rotting off its bones. Although seen as a less antagonistic spirit in contrast to the others, its nature of addiction and gluttony can allow for improvised hexes that can kill an individual through uncontrollable use of consumable vices and uncontrollable hunger. Despite its dark side, the spirit can also be summoned to assist in helping one cease their vices or glutinous ways. Furthermore, Kiboko is well known for being worshipped in an unorthodox manner in hopes of blessing feasts and other festivities depending on how other tribe members interpret Kiboko.

 

Heshima: The spirit of false honor and ego, a spirit well avoided by both Southerons people and Msafizi unless used for vile purposes. Although slightly similar to Shauku, Heshima is portrayed as a personification of pure egoism as well as the slandering of false honor and duty. This particular spirit takes the form of a dark smoke in the shape of a black lion with glowing golden eyes- its form alone is a looming shadow over every living being; the most diabolical of the Maporomoko ya Mwanadamu. Upon summoning Heshima, the spirit is at your command- willing to abide to your any wishes and desires (relative to the boundaries of honor and bloating your own ego) at the price of your own dignity and humanity (EX: you want to become the strongest warrior at the price of giving up your emotional capabilities and morality.) Hexes under Heshima, unlike blessings, rely on the idea of making one's rival lesser and weaker in the context of physical power, wealth, and even mental health (EX: you command Heshima to kill the crops of a rival farmer or weaken a rival warrior within or outside the tribe.)

 

Uchungu: The spirit of death, bitterness, grief, and sorrow (the big mood of moods.) Depicted as a pale weeping woman with long-messy hair, the Uchungu can be summoned to hex an individual with deepening depression and sorrow- even flat out wishing death upon an enemy, despite such a thing being not only hateful and taboo, but also dishonorable to many extents (mainly through a slower process such as an incurable illness or a slow death caused by immense sorrow.) Although considered just as taboo as Heshima, Uchungu can be implicated in a more healthy manner to rid of grief, sadness, and sorrow through possessing the Msafizi to communicate rejuvenating wisdom and heal ones internal wounds so long as the Msafizi or the individual wishing to summon it offer gifts to temporarily satisfy the gaping hole within the daemon.

 

Hasira: The spirit of rage, uncontrollable anger, and discord, Hasira takes the form of an enraged man- skinny and malnourished by his own burning rage. Perceived as a polar opposite of Uchungu, Hasira can be used to not only hex individuals with general rage (EX: hexing someone to be enraged towards their best friend or significant other,) but can also be used to cure ones anger and discord at the price of the Msafizi’s mental state if they are of a lesser tier. Hasira is best described as a wild card in latent terms, seeing as his bursting energy is one of the few of the Maporomoko ya Mwanadamu that can drive even well seasoned Msafizi into sanity or an overwhelming amount of emotion to the point of burning out their vessel despite the hex or blessing being successful or botched. This particular spirit is not one to be summoned by a beginner Msafizi. . .

 

The Maporomoko ya Mwanadamu, although diabolical and villainous, are meant to help tribal Southerons and those that follow these traditions reflect on their own flaws and past mistakes in the form of these personified beings. They allow the Southerons to look beyond them as mere setbacks that can easily be tamed given time and overcome. Basically, these emotions and human flaws are given a face that can be gazed upon from a third person perspective in hopes of finding closure and resolve with oneself in a more spiritual manner.

 

=ULIMI MZEE=

 

    The tongue of the tribal Southeron, Ulimi Mzee or tongue of ancestors, is rather unique in contrast to the universal language of common-- far different from Qali-tongue even. The dialect itself is a derivative of the universal farfolk language; it was created to show distinction between Qalasheen and tribal Southeron, seeing that they didn’t want to conform to the language of their predecessors, but rather have a unique tongue to define their culture. The tribal Southerons strived for a sense of nationality with the creation of this language as some of them have conformed under Qalasheen norms for many generations, seeking for true cultural representation of their own.

 

Maamkio: Greetings, salutations (formal)

 

Hujambo: Hello (casual)

 

Tutaonana: Goodbye (formal; we will see eachother later)

 

Baadaye: Later, bye (causal)

 

Habari za asubuhi: Good morning

 

Habari za mchana: Good afternoon

 

Habari za jioni: Good evening

 

Habari gani?: How are you?

 

Sijambo: I am well (in response to hello or any other greeting)

 

Si nzuri sana: I am not well (not so good; in response to other greeting)

 

Naam!: Yes, yeah, indeed, certainly (interjection)

 

Eeh: Yes

 

Siyo!: No, nope (interjection)

 

Hapana: No

 

Bibi/bi: Madam, miss, missus (grandmother in some context)

 

Bwana: Sir, gentlemen, mister

 

Mwanangu: Child, my child (intimate) or mtoto: child-- generic term

 

Rafiki: Friend

 

Jamaa: Friend (intimate), kin

 

Kuzidi wengine: Exceed others (go beyond your boundaries)

 

Roho inakuongoza: The spirits guide you (farewell bidding)

 

((Authors note: This culture lore is meant to be less as a concrete outline and more as an open ended reference for people that wish to create a Southeron. I originally made this seeing how much of a bad rep and misuse of Southeron characters there was, let alone people that hadn’t a clue on whether this subrace even had any concrete culture. I’m proud to say the final product is complete, but lots of research and digging around is still needed to really capture a full fledged culture with dimension and elaboration.

 

 

 

 

 

 

Edited by RalphGiezer
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+1 I like this, good work ralph!

 

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Don’t we already have a African culture? And isn’t it called Southron as well 

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11 hours ago, Slothtastic said:

Don’t we already have a African culture? And isn’t it called Southron as well 

Would you appreciate something with a little more detail or a language where orcs = blakkiez 

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