[Culture] The Forest-Cradled Won-In

[Metamancy 1778]

 

[The Forest-Cradled People of Won]

 

OOC:

Spoiler

While this post does take some creative liberties in terms of province names and examples, this is, for the most part, a historical study rather than culture lore specific to LOTC. The vast majority of what is detailed in this post is inspired off of or taken directly from real Joseon culture that persists even to the modern day in Korea. This post aims to give some guidance in regards to how to roleplay the culture accurately and true to the spirit of Korea to Forest-Cradled Won-In players. I did LOTS of research in regards to Korean culture for this post, so I hope you enjoy it! A massive, MASSIVE thanks to @Callyfor helping me and staying with me through this Won-In journey!

[1 - Introduction]

 

Since the dawn of time, as ancient as the rise of the first Li-Ren kingdoms, the Forest-Cradled Salamdeul (사람들) established themselves on the southern shores of Ai-Zho. Isolated by mountains to the North and the open seas to the South, it was there that their culture flourished - albeit still influenced by the early Li-Ren. 

It was a time long before the Ship-Born arrived with the concept of a singular God, a time when the people worshipped the land and its elements. It was here that the first spirits of the Pantheon of the Forest-Cradled spoke to the Salamdeul, and that sacred bond between man and spirit was forged. 

When the Ship-Born came from overseas, it was then that the nation of Cunyuan, hereby referred to as what it is called in Won-Eo, Chonwon (촌원), came into being; the union of these two fated peoples. Culture became muddled and mixed, and yet, tucked away in those valleys and hills, hidden away as the rest of Ai-Zho continued to develop its history, that early Forest-Cradled culture continued to flourish in small communities and villages. 

While the most primitive form of the Forest-Cradled is almost nonexistent at this point and is, for the vast majority, mixed in with various influences from the Li-Ren, Oyashi, and most prevalently the Ship-Born, a deep study into that early culture reveals much about what, perhaps, it truly means to be Won-In (원인). 

 

[2 - The Land of Won]

 

The natural land of Won, in comparison to the land claimed by the other residents of Ai-Zho, is quite small, enclosed off on nearly all sides by natural barriers. Off to the north, a rugged mountain chain forms the northern boundary of Won - separating what is today the nation of Chonwon from Zhourrenia and Oyashima. While this border did not deter later Oyashi raiders from finding their way through and around the mountains, this did create a natural wall that historically protected the Forest-Cradled people from outside influence. These peaks are steep and have dense forests on the southern slopes, where early Salamdeul culture flourished, hidden away in the forested valleys. 

 

In the south, the fertile plains meet the open sea, giving way to long coasts of both rocky and sandy beaches, fishing villages, small cliffs and river deltas. This coast is most likely where the Ship-Born first landed, forming the cultural identity that is the Salamdeul today. 

The interior of the lands of Won which are now better known as the nation of Chonwon are dominated by dense forests, rolling foothills and fertile river basins. It was here that the very first Salamdeul came into contact with the spirits of the forest, forming the Pantheon of the Forest-Cradled. These ancient, humid forests acted as the cradle for early animist and spirit-worshipping culture, and is where the Forest-Cradled people get their name from. Descending from the northern mountains come various forested hills, coming to form terraced farmland, hidden mountain shrines and small, communal villages. And, of course, at the heart of any civilization there is water; several north-south rivers run from the mountains to the sea, creating fertile land well-suited for rice, barley and early settlements. 

This relative geographic isolation is likely why the Forest-Cradled traditions were able to remain so intact even as the Ship-Born and Li-Ren cultures spread across Ai-Zho, forming quite literally a “cradle” for the Salamdeul to flourish. 

The land of Won has hot, humid summers and freezing winters that come with heavy snowfall. Lots of rain and snow marks the months of the year and dense deciduous and coniferous forests are spread throughout the land. 

[3 - The Regions and Provinces of Won]

While this study is not a study of Chonwon itself, it is worth noting the different regions and provinces that make up the land of Won. In the northeastern corner of Chonwon, there lies the Cheongeun-dong-do (천근동도) - with the mountains to the north and the Cheon river to the south. At its western border is the Cheongeun-seo-do (천근서도) - the western counterpart of the Cheongeun-dong-do, with the mountains to the north, the Cheon River (천강) to the east and the Won River (원강) to the south. 

Wedged in between the southern borders of the two Cheongeun-dos, there is the smallest province, the Jungso-do (중소도), in between the two rivers. Below Jungso-do lies the Mansu-do (만수도), with the Won River to the north and On River (온강) to the west, and the open ocean to the south. 

Bordering the Cheongeun-seo-do and the Jungso-do to the north and the Mansu-do to the east lies the Pyeongsan-do (평산도). To the south of the Pyeongsando lies the open fields of Nongbok-do (농복도), which also borders the ocean to the south.

Finally, making up almost the entirety of Chonwon’s western border is the Daejeon-do (대전도), with the mountains and Cheongeun-seo-do to the north, the Pyeongsan-do and Nongbok-do to the east and the ocean to the south. 

Cheongeun-dong-do, boxed in by the rugged northern mountains and the Cheon River, is one of the oldest centers of Salamdeul settlement. Upon the mountains are terraced farmlands, mountain fortresses and villages and cliffside shrines. The people of Cheongeun-dong-do are known for their cultural conservatism and shamanism, with many of the ancient Forest-Cradled traditions originating from this region. 

The western counterpart of Cheongeun-dong-do, Cheongeun-seo-do is also at the base of the northern mountains. This region forms a natural crossroads between the mountain and lowland cultures, with broad valleys and river terraces. This region is known for its strength; woodworkers, bowmakers, archers and warriors. Historically, the people of Cheongeun-seo-do acted as the first buffer against the Oyashi raiders that came through the passes in the mountains, hence their warrior culture.

Jungso-do, the smallest province, lies between the Cheon and Won rivers, forming a relatively narrow strip of land of fertile wetlands and clustered villages. Despite its small size, the region of Jungso-do is quite influential, controlling movement between the northern mountains and the southern coasts via the Won river that flows all the way from the north to the south. For this reason, Jungso-do is a central hub of culture where large festivals are often held, and is known for its boatmen and river shrines.

South of Jungso-do is the Mansu-do province, with windswept coasts and wide rivers. This province was the legendary landing site of the Ship-Born Salamdeul, and many of these coastal towns are now predominantly taken by Ship-Born culture. Mansu-do is marked by rocky cliffs, fishing villages, sandy beaches and early overseas trading harbors. The people of Jungso-do are known for their seamanship, boat-building and worship for God rather than the spirits; a sure sign of their Ship-Born ancestors.

Bordering the Cheongeun-seo-do, Jungso-do and Mansu-do is the Pyeongsan-do province, a land of orchards, hills and sprawling forest clearings. Serving as a transition between the more traditional north and the shifting south, Pyeongsan-do is where different Salamdeul cultures all come together. Several versions of both spiritualism and the worship of God are observed unique to Pyeongsan-do, different traditions being borrowed from others. 

South of Pyeongsan-do lies the farming province of Nongbok-do, the granary of Chonwon. The open, fertile plains make for ideal farmland, with coastal winds and rich river soils. Nongbok-do produces much, if not the majority of Chonwon’s rice, barley and grains. While the culture of Nongbok-do is always shifting due to the Ship-Born influences from Mansu-do to the east, the ships from Zhourrenia that dock at their shores and the influences of Pyeongsan-do from the north, the culture of the Salamdeul from Nongbok-do is always deeply rooted in farming, with several agricultural rites observing the seasons and the harvest.

And finally, forming the entire western border of Chonwon lies Daejeon-do, ranging from forested foothills in the north to coastal lowlands in the south. Daejeon-do is known for its unique dialect and customs, influenced by the waves of migrations coming from the west in the early years of Chonwon. This province historically acted as the first line of defense from the west and the outer face of the Salamdeul to the rest of the world, accepting migrations from both the west and the southern seas. 

These seven provinces make up what is today the nation of Chonwon, but also represent the ancient borders set by the first Forest-Cradled Salamdeul. 

[4 - Philosophy]

 

The Won-In philosophy centers around harmony - between people, nature, ancestors, and the self. The Won-In culture is shaped not by power and conquest, but by restraint. They believe that a life well lived is not a loud one, but a well-balanced and humble one, and their teachings emphasize honor in humility, wisdom through tradition, and peace through discipline.

 

Suryeon (수련) - The Reverence of Learning

 

To study is to sharpen the soul. All knowledge is sacred to the Salamdeul; even a child is often expected to recite proverbs and familial teachings. Elders are not seen as rulers, but as keepers of knowledge, and all questions are signs of wisdom; not challenge. Wisdom is shared through community and is passed down through family. The wiseman is stronger than the warrior. 

 

Innae (인내)  -  To Endure With Grace

 

Innae teaches that true strength lies in perseverance. The Salamdeul have great respect for those that survive the coldest of winters without a trace of bitterness, those who speak plainly rather than proudly. Patience is not passive; it is an act against chaos. One must live with quiet strength and firm perseverance. 

 

Johwa (조화) - Harmony and Intention

 

The Won-In believe that though life should have order, it should not be rigid. A carefully-arranged home, a beautiful poem, a family seated in proper respect; these things reflect an inner balance. When each part does its role well, the world becomes beautiful; and so everything must be tended to with great care and beauty, for when the table is clean, the heart eats in peace.

 

Gonggyeong (공경) - Honor to Those Before

 

Honoring the ancestors and elders is more than just ritual; it is the very soul of identity. Blood runs through more than just bodies; it runs through land, duty and memory. A good life is one that adds honor to the family name; and a shameful act tarnishes not only the self, but those that come before and after. This is also why it is so crucial to respect one’s elders; as one was not, and will never be, born alone.

[5 - Society]

 

The societal structure that is seen in Chonwon today is perhaps the strongest aspect of the original Forest-Cradled culture that has carried onto the modern day. A look into the history of the class system of Won reveals that this system predates the creation of Chonwon itself, having carried over from the systems of the very first Forest-Cradled settlers. 

The society of the first Won-In settlers, and thus Chonwon, is rigidly stratified. At the very top of the social ladder, excluding, of course, royalty, are the yangban (양반) - the elite and hereditary ruling class. They are civil and military officials and claim descent from prestigious clans of old. They practice strict veneration for the ancestors as well as genealogical record-keeping, putting an emphasis on upholding the family name. 

In the middle are the jungin (중인), quite literally meaning the “middle people” - they often hold special roles in society, being specialists, but lacking yangban status. They are physicians, scribes, and technicians; and it is commonplace for these jungin to attempt climbing the social hierarchy through wealth. 

Below the jungin are the sangmin (상민), or the commoners. Being farmers, artisans and merchants, the sangmin make up the vast majority of the population, and while they are morally praised for upholding the foundations of the state, in reality, they pay heavy taxes, bear the burden of military conscription, have limited legal protection and are controlled heavily by local elites. 

At the very bottom of the social ladder are the cheonmin (천민). These are butchers, entertainers, and nobi (노비) - serfs. Like all the other social classes, one can be made a cheonmin by birth, but also as punishment for criminal behavior or because of financial insolvency. Nobi are treated as property - able to be sold and given away - but are considered as valuable as real estate and have a basic set of human rights such as marriage. 

At the heart of it all lies the gwageo (과거), a rigorous exam that determines who gets to work in the royal court. In a society with such a rigid class system, the gwageo is strangely a meritocracy - anyone who is able to pass gets the honor of working in the royal court. While in theory, this does allow for sangmin to obtain a better life for themselves, in reality, the gwageo is, for the most part, dominated by the yangban class. 

 

 

[6 - Clans]

The clans of the Forest-Cradled are much more than simply families, and are almost difficult to comprehend for those unfamiliar with Easterner culture. A clan is defined by more than just a seong (성), or family name, in Forest-Cradled culture, for many clans share the same seong. A clan is also defined by a bongwan (본관) - place of origin. 

For example, the surname Kim (김) may be shared across different clans, but the Kim clan from Nongbok-do may be different from the Kim clan from Mansu-do. 

Within a province, there may also be more local clans; the region of Jeongmi (정미) within the province of Cheongeun-dong-do may have its own surname, for instance, An (안). This would be referred to as “Jeongmi An-ssi” (정미 안씨). 

Even if two families are not genealogically connected, if they share the same seong and bongwan, they are considered part of the same clan. Naturally, marriage within the clan is prohibited even if they are not related by blood. Clans serve both social and political functions - a yangban clan may maintain its status through the clan, and different political factions may be tied to certain clans. 

The structure of these clans is incredibly complex. At the heart of the entire clan lies the jongga (종가), or the “head house” of the clan. The jongga is passed down onto the eldest son and holds great prestige. For example, the very first Jongmi An-ssi house that was referenced prior would hold the founder’s spirit tablets, perform major ancestral rites and rituals and preserve genealogical records. While the jongga would be passed down onto the eldest son, the other sons would be free to go live on their own, returning to the jongga for important festivals and rites. Daughters, of course, were married off and became parts of other clans. 

Reasonably, the responsibility of the jongga is incredibly heavy; financial, social and ritual; and so it is commonplace for lineages to pour resources into maintaining a jongga’s reputation, for the jongga represents the clan itself. 

Sometimes, if a clan becomes too large, one of the younger sons might split off and create their own branch of the clan, known as a pa (파). Each pa acts mostly independent of the jongga but still owes cultural heritage to the head house. Within pas there may also be separate jongjungs (종중), allowing for a single clan to be split into several different households and lineages. Each jongjung carries out its own ancestral rites and manages their graves. 

For yangban clans, maintaining a jokbo (족보), or genealogy, is one of the defining acts of claiming elite status. A jokbo typically contains direct male-line ancestors, collateral branches of the clan, offices held by ancestors, marriages and clan founder legends. These genealogies not only prove yangban status but determine marriage eligibility, ritual rank, and provide a narrative of noble origin. 

 

[7 - Festivals]

 

Traditionally, there are three major festivals throughout the saint’s year; chuseok, seollal and dano. Chuseok (추석), celebrated on the fifteenth day of the eighth month of the lunar calendar, is the Won version of thanksgiving, in which people celebrate the harvest and gather their families, honor ancestors, and enjoy traditional foods and activities. Families perform Charye (차례), a traditional ancestral rite, and clean and visit graves. They share freshly harvested fruits and foods to express gratitude and offer all sorts of rice, fruit and grains to the spirits. Songpyeon (송편) - sweet rice cake - as well as seasonal fruits such as persimmons, jujubes and pears are all foods often associated with Chuseok. People play games such as Ganggangsullae (강강술래), circles dances under a full moon, as well as traditional wrestling known as ssireum (씨름). Won, being renowned as it is for its archers, also observes archery games alongside other rural festivities.

Seollal (설날), celebrated on the first day of the new year of the lunar calendar, is likely be the biggest Won festival and holiday. Families also perform Charye during Seollal, as well as Sebae (세배), a deep bow from younger generations to elders, often accompanied by gifts of money. Traditional dishes like rice cake soup are eaten, symbolizing growing a year older. Seollal is a time for reflection, expressing gratitude, and wishing a prosperous new year. People wear brand-new traditional clothing to symbolize a new beginning and tell each other “Sehae bok manee badeusaeyo!” (새해 복 많이 받으세요), meaning “receive many blessings this year!” People play a traditional board game known as yutnori (윳놀이) and play games such as Jaegichagi (재기차기), which consists of keeping a shuttlecock-like object called a Jaegi (재기) in the air for as long as possible by only kicking it. Kite flying and top spinning are also very commonplace! 

Finally, there is Dano (단오), a traditional holiday celebrated on the fifth day of the fifth month of the lunar calendar. It marks the end of the spring sowing season and is the beginning of the summer growing season and is believed to be a day of positive yang energy. Traditionally, customs for Dano include washing the hair with changpo (창포) (aromatic iris) water, wearing angelica polymorpha flowers, and wearing red and blue clothes alongside traditional games. 

These three festivals mark important times of the saint’s year for the Forest-Cradled peoples and are times for celebration, family and renewal.

[8 - Conclusion]

At its heart, the story of the Forest-Cradled people of Won is one of endurance - a people shaped by the natural world around them and the quiet guidance of the spirits. While centuries of change have made Chonwon the nation it is today, the foundation laid by the first Forest-Cradled communities are unmistakable. The Forest-Cradled reverence for harmony and ancestry hums through every aspect of life.

Despite several invasions, wars, internal shifts as well as the arrival of the Ship-Born, the Forest-Cradled culture remains strong today, in quiet, tucked away communities hidden from the outside world’s influence. While foreign ideas blended into their worldview with time, it was, ultimately, the Forest-Cradled that first lit the path of the Salamdeul. 

Many Forest-Cradled Won-In have adapted to the modern era, taking on traditions influenced by foreign migrants as well as their Ship-Born brethren, but if one were to walk through a Won-In village, one might still catch a shrine dedicated to a spirit or a festival or marriage going on. 

Then, to study the Forest-Cradled people is not merely a study of Chonwon, or of the Salamdeul, but a deep dive into how land, spirit and tradition carries across generations. The legacy of the first Forest-Cradled settlers of Won is prevalent not only in those ancient shrines and genealogical records, but the living, breathing Won-In culture of today; resilient and forever faithful to the culture that defined them. 

[9 - Additional Reading]

 

 

The spirits were a key part of the most primitive form of Forest-Cradled culture and religion. See below for additional information on the Pantheon of the Forest-Cradled. 

https://www.lordofthecraft.net/forums/topic/261382-the-pantheon-of-the-forest-cradled/

 

For more information on the history of Chonwon, modern-day Won-In culture and the Ship-Born, see below.

https://www.lordofthecraft.net/forums/topic/241486-culture-the-salamdeul/ 

 

And finally, for a deep study into the language of Won, Won-eo, see below.

https://www.lordofthecraft.net/forums/topic/241848-culture-the-language-of-the-people/

 

Credits

 

Metamancy - Ideation and Writing

Metamancy’s Mother - Ideation and Information

Cally - Formatting and Images

 

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