Jump to content

Draeris

Member
  • Content Count

    2,136
  • Joined

  • Last visited

Community Reputation

1,392 Godly

About Draeris

  • Rank
    Last prince of Lorraine
  • Birthday 03/03/1999

Contact Methods

  • Discord
    Draeris#4899
  • Minecraft Username
    Draeris

Profile Information

  • Gender
    Male
  • Location
    In the Hookah lounge

Character Profile

  • Character Name
    Başıl Karamanoğlu, Reinhard Barclay
  • Character Race
    Farfolk, Human

Recent Profile Visitors

12,786 profile views
  1. Draeris

    DUMAPALOOZA

    A Karamanoğlu courier delivers the letter to Bey Başıl, who rested in his Yurt in the outskirts of Hanseti-Ruska. “Our beloved arkadaş has remembered his Karamanoğlu kardeş, truly a man of Kashgari merit.” he’d state, penning a letter in response to the great Dmitry. To my dearest arkadaş Dmitry, stone yurt lord of Adria, Blessed be the parchment upon which you invited me, for you have shown to carry the utmost integrity to invite our honorable people to elect a new stone yurt lord for Adria. While we Karamanoğulları are not invested in these decadent affairs, we profoundly feel that you can be the People's Bey even if you are not destined to be a legal one. Our attendance and vote are guaranteed, but I insist on the presence of Hookah and cactus green for my entourage. Dmitry, Kargash smiles upon you. Our ancestors nod in your general direction. This kind gesture shall not be forgotten in the eternal history of our people. Sana yeşermiş ve güçlü bir zeytin ağacının sağlığını dilerim. Başil Karamanoğlu
  2. Draeris

    Yıldız Kılavuzu

    Başıl looks up to the stars with a soft smile, the Kızılkalpak burning brightly in the night sky “Magnificent..” he'd mutter, placing his arm around Kübilay who struggled with the telescope “Kardeş, you have to pull the pin up! Not sideways!”
  3. @Telanir hello I'm being harassed by a Serbian nationalist??
  4. HOW TO BE A KARAMAN Greetings my man. You wish to become a Son of Karaman? Do you picture yourself as a Dothraki, master of the steppes? A Mongol horseman? A proud Ottoman Janissary? Or perhaps a mystical Prince of Persia-esque character? Frankly, our community is open to a lot of playstyles and experiences: you just gotta know some basic stuff. PART I. WHAT ARE WE? Turks, Ottomans, Tengri, “Caliphate People”, Draeris’ Turks, MadOne larpers.. Those are a lot of nicknames to go by. Let us clear the air by giving you a basic idea about the components of our identity: We are.. OTTOMAN-CULTURED Our language is based off Turkish and our art, skins & mannerisms are based from certain chapters of Ottoman history. We are however, not muslim nor a state. We are.. TENGRI Our god is a white goose named Kashgar and we communicate with the spirits of our ancestors. You’ve guessed it, we follow a shamanist religion that is fully unique on this server. It is slightly based off the Tengri religion. While our daily interactions with infidels create fun RP, our religion also organizes the way our community operates. Read up on it when you get the chance. We are.. A NOMADIC CLAN We travel from city to city, interacting with all kinds of groups and being friendly to most. We chose to be nomadic as it makes us truly independent, but it also gets us a seat at the table with nearly all the events that happen on the server: from weddings in Oren to feasts in Morsgrad, despite both being at war with each other. We value horses and are historically from the plains. We frown upon people that hide behind stone walls and iron armor, for it separates them from their true nature: being one with the nature around you and the steed you ride on. We are.. NEUTRAL Usually communities are a part of a bigger group or OOC friend group. However, our group interacts with everyone and doesn’t take a side. This means no door is closed to us, and being apart of us doesn’t come with friends or connections as a cost. PART II. COMMON KARAMAN ARCHETYPES With archetypes, we mean the general character that a Karamani could have in broad strokes. This by no means is supposed to tell you how to RP your character: but you could use it as an inspiration, or to answer the question: “How can I fit in?” ADVENTUROUS - Fearless of the unknown, of the strange or the unexplained. Karamani travel a lot, and should have no problem taking or demanding their seat at the table when visiting a “Stone Yurt”. ABSOLUTE - Having lived a lifestyle that went basically unchanged for centuries, Karamani are absolute about their convictions and deem their truth, THE TRUTH. How you express that, is up to you. HONORABLE - Going out of your way to fulfill a promise, having to challenge someone to Matrak protect your integrity, respecting foreign laws but also punish those that harm your dearest, engage in blood feuds over past wrongs and reject those that are decadent or deceitful. A Karamani is an honorable person with a very simple moral compass that makes the distinction between right and wrong. TRANSACTIONAL - The only place for your true emotions and affection, is to those of your clan. All that fall outside of that, are merely good or bad to you depending on their behavior. You don’t engage with the realm’s nobility to serve them for rewards, but to gain invitations, a network or money. If a son of Karaman is not engaged, or has no reason to respect this person, we simply don’t care. This also makes us not-racist, for most people (except other Nomads) are simply Stone Yurt infidels that have to prove their trustworthiness and kindness to us. PIOUS - The Kashgari religion has a prominent role in Karamani society: whether it is living according to the will of your ancestors, respecting birds or consulting the Böö over your emotions, to seeking the faith to solve disputes or to decide on action towards foreigners and infidels. By Kashgar! For Kashgar! Whatever, this White Goose is important to us, and therefore a prominent presence in your character’s worldview! PART III. THINGS ANY KARAMANI WOULD KNOW Someone that hasn't caught up on Karamani RP before, or simply is a new player, might be confused by some statements that we consider factual. We hope that this trivia helps you understand some references, conversations, etc. Kashgar is our main god that we worship. We respect our great ancestor Timur, who united our clan. The Böö is the equivalent of a pope for the Kashgari faith. The Bey is the equivalent of a duke for the Karamani. Birds are holy creatures and should be respected. We refer to cities as Stone Yurts We do not sit in chairs, but on the ground, for cultural reasons. We are in principle friendly with everyone, but react hostile when attacked. Taking your shoes off is a sign of feeling home and thus, an important gesture to do during conversations to show intimacy or gesture to the stranger that you recognize his hospitality. PART IV. OUR RULES & EXPECTATIONS Roleplay is one thing, but every community has a goal and certain expectations that come with it. For us, it is pretty simple: We want to PROVIDE QUALITY RP “But Draeris” you may scoff “doesn’t like, everybody want to provide quality RP?”. While you’re not wrong, there’s a distinct difference between how communities treat RP. In most nations and groups, we feel that your character is basically “Citizen #214525” and you do the daily grind: Get gut, get positions, get land, a title, grow bigger, etc. There is nothing wrong with this cycle, most people truly enjoy this and that's fine. But our group doesn’t have titles of power to share or land to give: all of us log on to 1. Have fun, 2. Hang out with friends & 3. Create an epic story for everyone to enjoy. When you take this into consideration, your mentality shouldn’t be:”Ohh I want to be a Count and then lead an army, etc”. But it should be: “I wonder what my character will experience today”. Understand this, and you’ll really let yourself be driven by a story we meticulously write, plan & work out with each other. We want to AVOID DRAMA & CIRCLE-JERKS Every community once it settles, gets intoxicated by cliques and echo chambers. Newer players are not welcomed by older players, who don’t want to sacrifice their power. Other ideas, families & initiatives are frowned upon: as it disturbs the current way things are done that the older players had established. By the time you read this, there are probably about 2 generations of Karamani playing in our community. To avoid that they stand in your way of growth & enjoyment, we internally delegate a lot of tasks to a lot of people: making everybody a stakeholder and involved in the way that they like the most. If a member seems to target you specifically and keep you down, contact anyone: we take this very seriously. Though some issues are inevitable: being conscious of them is already a step forward. PART V. HOW TO MAKE POSTS ON THE FORUMS To create an aesthetic that is distinct, there is a certain theme one can follow that fits. We have chosen the colors that you see because we think it has an Ottoman/Arabic-esque appearance, but doesn't come off as too primitive or is hard to read. While we would never force you to format your posts like this, it would be of great help to us. Anyone would be willing to help you if you find the editing too tedious or complex. Example from: A Last Son Returns by @Miniguy15736 The lost son Turan in the audience of Başıl & Kübilay Karamanoğlu A LOST SON RETURNS “A Tartışma in Helena?” Turan muttered, looking up to the sky “By Kashgar, I haven’t heard that word in ages.” He marched forward through Helena, observing a couple of guards chatting near the courthouse. “Arkadaş, have you seen my people pass through this stone yurt?” “Stone yurt? The feck he on ‘bout?” the Guard scratched his head, staring in confusion at the young Turan. He looked around awkwardly, before simply walking away: that ordeal wasn’t worth anymore of his time. He went to the tavern across the courthouse in the hopes of finding people. There he found no living soul, but the remnants of Hookah ash & emptied mugs. Had he heard correctly, about this Tartışma? Or was he merely enchanted by the temptation of wishful thinking, wishing for him to be reunited by his people again. BASIC RULES: A picture in a similar style above the post, usually found by googling “Ottoman art/Persian art/Ottoman drawing/Ottoman court art, etc. Times New Roman font. Small description in white under the picture. Title in CAPS and in gold Dialogue cursive, white and within “ “. The rest of the post in Emerald green. If your character is the main subject of a post, you should (have the right to) post it. SPECIAL SYMBOLS AID: Ç Ü Ğ Ş İ KARAMANI NAMES: These links are the two lists we use to name our RP characters, people in our lore or ‘Honorary Karamani’ that converted to the Kashgari faith. https://turkcetarih.com/turk-balalari-icin-gokturkce-ad-onerileri/ https://bilgideryam.com/oz-turkce-isimleri-gokturk-kiz-ve-erkek-isimleri-ve-anlamlari/
  5. “Kardeş, only Kashgar can fathom the happiness I feel about our reunion.” Başıl stated, passing him his satchel of water as the warm breeze sneaked past the curtains of their roof terrace “I ask Kashgar for forgiveness if our state has disappointed you. But trust me, we will live like our great ancestor Timur once again!”.
  6. The yearly Matrak festival on the 1st of Timur'ın vefatı THE MATRAK GUIDEBOOK MATRAK REHBER KİTAP CHAPTER I. THE ORIGINS OF MATRAK Matrak etymologically stems from a Karamani forefather, named Matrak İçi Karamanoğlu. In preparation of a conflict with the degenerates that occupied the Korvassa desert at the time, Matrak held regular practices with non-janissary clansmen. These practices were usually bloody and maintained an extreme degree of violence for non-combatants, while holding great entertainment value and a show of Karamani strength on the other hand. As these practices became a regular occurrence, folks of the clan adjusted their routines and responsibilities so that they could partake or observe Matrak. The practice spread in popularity and gained a role outside of sheer training: becoming a way to settle disputes, indulge in friendly competition, restore honor and test newcomers to the clan. The crucial role of Matrak in maintaining social order for the Karamani convinced the Böö to declare it a sacred ritual. Thus, Matrak gained a position of permanence and prominence. CHAPTER II. THE RULES OF MATRAK As the practice grew in scale and popularity, senior Janissaries added rules and protocols to ensure that the Karamani weren’t beating each other to death. From these regulations come the rules that are applied today. I.”Victory belongs to the one, or ones, that disarm the other(s).” The crux of Matrak is to disarm the other, using only your weapon, body and environment. If a participant drops his weapon, either on purpose or by accident, he surrenders and loses. II.”The body may be damaged according to necessity, but may not be killed.” Participants can do as they please in their quest to disarm the other, but cannot perform lethal acts nor seek to kill the participant. III. “The stronger may not challenge the weaker.” Because Matrak has grotesque implications for one’s reputation, honor and viewed competency, elders or stronger Karamani could abuse the Matrak ritual to negatively impact one’s place in society. Thus, the stronger cannot challenge the weaker, the older cannot challenge the younger, but vice versa is allowed. IV. “The consequences of Matrak can only be decided on a consensual basis.” Whether the outcome of the session determines a legal dispute or if an initiate can we be welcomed to the Janissaries: the consequence(s) that the Matrak session is expected to have, must be determined with the consent of all parties involved. V. “Matrak cannot be interrupted, and must be finished, for its sanctity overrules all mortal affairs” Since the Karamani Böö had declared Matrak a sacred ritual, it became a commitment that could not be vacated. Interrupting Matrak would mean interrupting a sacred ritual and thus, would anger Kashgar. A session only ends when a party surrenders or loses. CHAPTER III. THE VOCABULARY INDEX Considering that foreigners may participate in Matrak, the Karamanoğlu ancestors had foreseen that their tongues and alternative wisdom could give an unfair advantage to the native. Thus, they published a vocabulary index for all Karamani to carry: so that they could explain, translate or show the words to the participating foreigner if needed. Katılımcı(lar), meaning Participant(s) Başla, meaning Go or Begin Zafer, meaning Victory Teslim oluyorum, meaning I surrender or I yield Sol, meaning Left Sağ, meaning Right CHAPTER IV. MATRAK IN A CULTURAL CONTEXT While foreigners would have no issue battling fellow foreigners in Matrak, the Karamani have to take more aspects into account before accepting a challenge or challenging someone themselves. Matrak is, despite being a sacred ritual, not supposed to supersede other social contacts that are important to the Karamanoğlu. If a Karamanoğlu has a blood feud with the person that challenges or who he intends to challenge, he simply is not allowed to partake in Matrak with this person. For it is deemed dangerous, as a death is framed as accidental more easily within the context of a violent ritual. Furthermore, a Karamanoğlu cannot challenge his Böö regardless of rank or seniority within the clan, for a Böö's divinity is deemed to supersede all mortal classifications. The same applies to foreign figures of divinity, as the great ancestor Timur had always spared infidel believers for their merit as devotees, even to a false idol. If the participant had not disclosed his authority, profession or mandate as a holy figure within their infidel religion: the Karamanoğlu are forgiven by Kashgar if they had already fought without knowing this fact.
  7. A depiction of Timur Karamanoğlu, the great ancestor. THE HORSES OF KARAMAN Karaman atları The horses of Karaman are renowned for their swiftness and quality pedigree, but were never for sale. Neither were assassinations of lost Karamani horses an uncommon practice in their days of strife and conflict. The horses wielded a sacred role for them, as they were considered a gift from Kashgar to make the Karamani clan survive. Recently however, for the sake of diplomatic advances of the Karamani, Başıl Bey had sanctioned minor commercial activity in relation to their steeds. Thus, establishing treaties with the lords of the Stone Yurts that they deem trustworthy. A Karamani horsemarket in the outskirts of Curon, 69 CHAPTER I. CLASSIFICATION OF AGREEMENTS Having studied the bürücrati of the Holy Orenian Empire, the Karamanoğlu had shaped a variety of agreements that they now offer between them and the Stone Yurt lords. THE EQUESTRIAN LEND For a mere portion of the purchase price, Stone Yurt lords can borrow horses for a duration of their conflict: being able to ride & store at will. They are not allowed to breed the horses. If a lend horse dies either in combat or due to negligence, the lord will have to pay up until the full purchase price is paid. THE EQUESTRIAN MANDATE Stone Yurt lords can delegate the mandate of breeding, care taking & storing horses to the Karamanoğlu and as a result, gain a large discount when purchasing horses and a portion of the overall profit generated by the mandated equestrian chapter. PURCHASING GUARANTEE The Karamanoğlu would guarantee a steady supply quota of horses to a Stone Yurt lord, in return for the promise that they’d exclusively buy Karamani horses. This way, the equestrian chapters can anticipate the demand and therefore reduce their prices towards the guaranteeing lord. CHAPTER II. EXISTING AGREEMENTS SHEIKHDOM OF AL-FAIZ EQUESTRIAN MANDATE, Indefinite Overseen by Bayezid Karamanoğlu Feel free to contact any of the Karamani elders to commence negotiations. CHAPTER III. CORRESPONDENCE Başıl Karamanoğlu @Draeris , #Draeris#4899 Bayezid Karamanoğlu @ThatDutchFellow , Dutch#4741 Kübilay Karamanoğlu @MadOne , MadOne#2647
  8. “Do all infidels praise themselves like this?” Basil read the publication, shocked “Of all the times we travel to Reza, this ‘man’ is never there.. By Kashgar, men of the stone yurt work in mysterious ways..”
  9. THE INFIDEL WEDDING IN CURON “Uncle, why are we watching this?” the young Kadir would inquire as the ceremony commenced “Can’t they just get married?”. Başıl responded “The infidels marry publicly to prove their love to outsiders. Very weak men, they are.” Kadir would nod, squinting a bit as Başıl moved his curled finger across the young one’s cheek. Dmitry interjected, “If I was to marry a wife, it would be a pageant for her. And I’d smash every man that coveted her publicly during it.” Başıl shook his head “that sounds like a very violent ritual of affection.” Dmitry chuckled at him “violence and affection are the greatest things in life.” It was the start of a long dialogue on the benches as a Kamilah and Matthias Rutledge sealed a union of matrimony. The relevance of this wedding was lost on Kadir and Başıl, who didn’t understand why everybody ignored the difference in race, as much as being bothered by the public exposure of such a private affair. They had come on the spontaneous invitation of some strangers on the road. The strangers were Dmitry Slasgravad and Albert Myre, who seemed to be kind and trustworthy to the fatigued Karamani. Despite these good sentiments, Başıl blamed them for the invitation to this barbaric display of love. As Kadir kept asking questions, Başıl ran out of answers. The obscurity of this wedding was no longer explainable. The two Karamanoğlu couldn’t wait to return to their encampment to tell about this odd experience. There they also met Csertan and Yetevychi, two obscure men with metal faces which nobody considered odd. They carried similar sentiments, not understanding the ways of the people of this Stone Yurt. They were riders too, just like the Karamani, but had abandoned the Karamani ways centuries ago. For his Kashgar and Timur, they had Kadak and Tigir. What they considered ancient, Kadir and Başıl considered a daily truth. Regardless, a friendship was formed. They were invited to visit the Karamani yurts to smoke Hookah and play Matrak, and perhaps discuss trade. Both parties hoped that they could laugh in unison at the silly ways of the Stone yurt foreigners.
  10. “The Karamanoglu shall attend this convention of potential customers for horses!” Basil would tell Kübilay & Bayezid, petting their latest steed.
  11. “These elves produce such f****** garbage holy s***.” Basil would state, shaking his head intensely in the Helenian tavern. A couple of people rush to his aid, thinking he's having a seizure.
  12. “Truly a magnificent time of our people, for Bayezid has brought youthful energy.” he would tell the Nabeels, not understanding the commotion “I will teach Kadir the Justice of the Great, as Kashgar mandated us.” his Parakeet would then fly onto the shoulder of his kardeş Bayram, the tiny bird being intimidated by the loud laughs and intense movements of the Karamani that danced before them.
  13. “Magnificent bürücraci” Basil would mutter to himself, reading the document displayed on the town board “Is this what makes humanity great? Only Kashgar knows..”
  14. An artistic depiction of the Karamani holding a Tartışma The Tartışma on Modernity “Kashgar’s judgment on the bürücratization of the nations of Arcas.” Helena, 6th of Timur geçiyor, 63 If one was to study the Karamani clan, a safe hypothesis would be that they stay true to their old methods and rituals. A culture so embraced that the change or absence of it, could cause for the spiritual and emotional collapse of the mortal man. But only in the most unusual circumstances, do the Karamani find that their primitive ways can no longer protect them against the modern machinations of mankind. To avoid such imminent danger, the Karamani hold Tartışma’s, debates with the sole purpose of discussing a foreign phenomenon and considering its application for the Karamani tribe. This Tartışma is special for two reasons: it is the first one in a century, but it is also the first one since the passing of the late Timur Karamanoğlu. The topic is the witnessed modernity that the Holy Orenian Empire and its contemporaries are going through. When the Karamani visited their stone yurt, they heard of Senate elections, a Census, et cetera. Mountains of paper would be visible from their offişes, with meek and effeminate men indulging themselves in minimalist fashion and extravagant titles. Somehow, this system managed to maintain an Empire that spanned across Arcas. The Karamani had to know: was the Orenian bürücracy a model to mirror, or would it poison the purity of our sons and daughters? That was to be debated in the heart of the Orenian bürücracy, the stone yurt of Helena. The Tartışma on Modernity in session Bespied by the infidels of the Helenian stone yurt, Kübilay began to speak, resting his hand on his saber: “It is not about the assumed will of Kashgar, Kardeşler, it is a matter of Timur’s teachings, Valor of the rave you abandon, for you talk of settling down like a bird. Founding a stone yurt such as Helena, and sacrificing our freedoms and our ways in this singular instance.” Oğuz interjected “What soul inhabits our beloved Eje and stands close to Kashgar? The soul of the bird, Kübilay.” “But Oğuz” Kübilay pleaded “Does the bird truly settle down? When have you ever seen a summer bird settle in winter? Or do you witness them fly to warm?” as he aggressively pointed at the stone walls of the building “This Stone yurt… Breeds contentedness. It renders you weak, it strays you from the ways of the Karamanoğlu. When you ride a horse, when you unsheathe your saber, you do it to endure hardness, for Timur’s favor. Not to defend your stone yurt, basking in its temporarity.” Bayezid interjected “It is wiser to not bound ourselves to the politics that come with a stone yurt. If we remain mobile, we remain free.” Oğuz responded “What kardeş Bayezid and you don’t understand, is that to come new is necessary sometimes. Like how a serpent changes his hide to something new.” The comparison to a serpent enraged Kübilay, as both now inflamed their dialogue. While the two brothers became embattled, the one shouldering Timur’s mandate, Başıl ordered the room: “Oğuz, Bayram, Bayezid, Kübilay, Merike, Gülnihal, please sit”. The group of Karamanoğlu followed, seating themselves on the floor. “Kardeşler, it is imperative that we think without being chained to our preconceived notions. Oğuz, with all due respect my wise kardeş, I must agree with Kübilay and Bayezid.” he’d offer his satchel of water as a token of peace “Settling within a stone yurt will not only affect our culture, our way of life and our liberties, but it will also enslave us to its comfort and luxuries. In several generations, our offspring will be meek and effeminate like we’ve seen in Helena. They will no longer be able to wield the grotesque mandate, to mirror the great life of our late Timur.” Oğuz took the satchel in good faith, taking a sip as a gesture of understanding. Before the debate could be concluded however, the clan was interrupted the appearance of two more princesses. One had already silently listened to the discourse with figures such as Alexander d’Arkent: but the union of children emboldened Lorena Antonia, who sought to confront them about a pressing matter. ‘Why didn’t they sit on chairs?’ The princesses are confronted by the Karamanoğlu Her meddling wasn’t well received, causing for the brothers to face the princesses as they demanded them to leave them alone. The conversation escalated, causing the princesses to give up and Joachim Haas, the Vice-Chancellor, to intervene. After a little clash of tongues, where the Karamanoğlu laughed at his lack of a mustache, while Joachim struggled to understand their hierarchy: Joachim offered them temporary residence in the warcamp on the outskirts of Helena. The conversation became about business, with the Vice-Chancellor insisting to them to extend their stay. A conversation between them and the treasurer would be planned in the near future. But as the bürücrats of the stone yurt probably worried about their endless parchments and dialogue plan, the Karamanoğlu merely worried about surviving the Helenian snow. The debate would have to be continued some other time.
×
×
  • Create New...