Krib

Melesse was interrupted from his morning routine by a Jeshi messenger carrying a letter from the Suldaan. After breaking the seal, his eyes scanned the transcript, expression changing from neutral to pinched in irritation at the news relayed. He clicked his tongue and sighed, folding the letter neatly and slipping it into his robes. “ An ignoble sort, these Kara-mandul, though not unexpected.” He commented with disdain. “An insult against one of our brethren is an insult against us all, but patience and strength of will against such odious forces is virtuous.  For our struggle  we are given the strength to conquer all our antagonists.” He pauses before addressing the messenger. “Relay this virtue to Lra Suldaan.” He nods once and the messenger stiffly salutes in turn and leaves. 

“No human lips can express the gratitude which I feel to the merciful  Ahkonnen who has enabled me to stand on this day, of which the Mensaphi above and the creatures below could neither have thought of nor known about.  I give fealty to Lra Suldaan and the righteous state of Seyam, which has blessed my household with this elevation.  Before everything else, let it be known that Ahkonnen makes this Crown a Crown of Glory. That, by the Grace and the blessing given, with an Unshaken Faith and a Pure Heart, I hope to be worthy of this Crown Eternal.” 

*Melesse sits on a stool in the inner courtyard of his home, flanked by two courtiers and surrounded by his personal guards. He rubs his hand against his forehead, an inscrutable expression across his face* “Dis a true tragedy, an suh unexpected.. Mi heart bleeds fi di loss. Nonetheless wi muss safeguard oar realm fi future generations.  Oar  ancestas watch ova wi wid expectations. *He’d rise to his feet making way to address his people*  “Things muss change eff wi to survive dem yah coming months..”

The Khonma Tribe

Backstory

The Origins of the Khonma (Khonmahkite) date back to before known recordings of Atlasian chronicle. Reigning from the sand dunes of the North, these nomadic peoples behold traits of tribal, cultural antipathy from the already established minorities we see in the known world today. The earliest known Khonmahkite went by the name of Jobaku, a powerful individual who ruled over the Matetchu Tribe. After years of prosperous yet idle sovereignty by the now senescent Chieftain, a time for a new successor was imminent. As Jobaku fathered no legitimate heir, the seat at the head of this vast tribe was almost left vacant on the premise that Jobaku’s tenure veered towards a bloody end. Of that it did too, by the hands of a rising almost adolescent warrior by the name of Dingiswana, a prominent combatant renowned among most. Dingiswana was said to be behind the assassination of Jobaku so that he may rule the prominent tribe himself. Given the derisory attitude that comes with youth, Dingiswana was aesthetically a spectacle to feature, with an ample, muscular frame with embroiled, pattern like scar's scattering over his skin almost as in an intimidating skin condition, one might say he unquestionably looked the component to lead these nomadic people. However governing an unorganized populace was no easy task. As economy began to plummet, food shortages were a regular occurrence, and public unrest within the tribe stirred evident. Panicked by witnessing his own people challenge his right to rule, the Chieftain Dingiswana took a more militarized approach to ease the potential uprising. 

He ordered the killing of any conspirators towards his claim to the throne within the confines of their own home with their families as audience. If these families were to oppose the killing of their husband or father, they too would be considered traitors to the tribe and killed on site also. This chaotic descent into anarchy cost the lives of hundreds. Once the dust had settled and the conflict between the tribe and their chief had ceased, a pregnant woman came forward having just birthed a child, claiming it to be the love child of Chieftain Dingiswana himself during the tyrannical usurpation. Little evidence is known to support this, however it was a favoured theory at the time with only the Chieftain himself bold enough to object. Dingiswana sought to stomp out this love child from the picture to his reign and set out to hunt and kill the child on the week of it’s birth.

In order to protect her child's life, the now mother rushed to a passing Caravansary, handing over all her worldly possessions and wealth (consisting of cattle and bead jewellery) in exchange for them to take her child with them and ensure no harm come of it. The Caravan party accepted, and smuggled the child with them away from the tribal territory. After months of trekking through the harsh dessert supplies of the Caravan drew scarcely depressed, with water and food now a wishful commodity the travellers took to drinking the urine of their livestock and consuming the elderly, more attrited of their cattle. With the situation desperate, the abandoned the child by a nearby Oasis and continued on with their journey without hesitation.

After time with the new born now close to death, held blessings as a transient family under the Khonma tribe, stumbled across this abandoned orphan and took it under their wing, bringing it home to nurture and restore to strength under their protection of their home. Months, then years further went by until this child, who they now called ‘Shaka’ is well into his adolescence, now bearing these strange markings particularly on his face and torso. Many condemned the boy in cultural society, deeming him cursed by witchcraft and refusing to acknowledge his very humanity. Upon closer inspection by a local healer, an astonishing discovery was made, as the markings resembled the exact same of the now late Chieftain Dingiswana. Word spread like wildfire across the tribe and neighbouring villages. Notable figures across the land came bearing gifts of worship and true virtue for prophecies now came fulfilled as their rightful monarch returned home. Shaka’Khonma, bewildered by all that is now conscious to him, reluctantly acknowledged his new infamy, and pledged to ensure a prosperous future for the Khonma.

Since his succession, Shaka’Khonma himself has introduced boundless additions to the cultural society we now see them in today. For example adapting the former military weapon preference of the missile javelin, to a more close quarter combat style with the spear dagger and leather tanning shield, turning these pastoral herdsmen to now conquering warriors. Military deployment tactics and reform, introduced the ‘Minas’ currency to his tribe, structural economic stability and much more. In the current day, Shaka’Khonma is now migrating his tribe to the Chieftaincy of Ghanyah.

Culture

Culture for the Khonma is that of every nomadic people, with their lack of technological advancement their livelihood is more in favour of elementary ongoings rather then complex diversions of society, therefore they prefer to keep to themselves. Clothing is a scarce commodity, as the Khonma believe strongly in their connection to the natural world, and see clothing as a means of deceitful hiding. Instead they like to remain bare, using only natural land based materials and substances to decorate their noble entity. In confluence with this, elders and more senior members of the tribe tend to clothe themselves better as a way of keeping their identity to themselves to defend their senior knowledge of wisdom.

Currency or wealth is usually dealt in terms of Livestock in cattle, however the use of Minas is familiar with the Khonma just not within the confines of their own city or peoples. Basic commodities include Maze and Grains for food and Milk from cattle.

In terms of societal culture the Khonma share many traditions and celebratory aspects as the rest of Atlas. Basic causes for celebration for as Birthdays, Weddings and Funerals are all interpreted differently yet transferred over. One example of a distinguished yet renowned part of Khonmahkite culture is the ‘Embuzo’ (translated to ‘fight’), where two Ebuutho (trans Regiment, Military cohort) go head to head for a no holds barred battle. Often seen to commemorate weddings, birthdays, funerals, coronations and festivals.

Chieftain

Shaka'Khonma ((PeeachesNCream))

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Phezulu

 Mwezi  ((WoodenShelf)) 

- Vacant- 

Language

The Khonma retain much of their native tongue ‘Khuluma’ as inherited by the Matetchu however still use the common tongue just with native implementation. Examples of basic speech would be.

Hello – Ukubingelela

Goodbye – Kuhlebahle

Talk – Khuluma

You – Gena

Fight, Kill – Embuzo

Know - Ulwazi

Yes – Yebu

No – Cha

Dwarf – Okuncane

Orc – Okuningi

Elf – Indlebe

Human – Ebantu

And – Futhi

Because – Ngobi

What – Ini

Where - Kuphi

Man – Owesila

Woman – Owesifazane

Army, Regiment – Ebuutho

Home - Idolobha

Military

The Khonma have undergone some significant technological changes recently in terms of Military. Shaka’Khonma has since introduced the abdication of long distance javelins and instead taken to the close quarters fighting style of the dagger spearhead, accompanied by a blunt club and leather tanning shield. 

In terms of battle tactical advantages, the Khonma use the renowned ‘Bullhorn’ technique. Splitting the forces into 3 respective Ebuutho’s, the Chest, the Horns and the Loins. The Chest would rush to advance the enemy head on in hand to hand combat, while the Horns would envelope both flanks of the enemy to encircle them. Meanwhile the Loins would be held back in reserve, kept fresh for if and when the Chieftain would require them.

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((To apply to become a respective member of the Khonma tribe family, please fill out the following details…

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((This post is very much still a work in progress, numerous aspects to the Khonma culture, societal structure, military reform and so much more are yet to be added))

this came together quite well.

[Redacted]

The Horn

The Horn was the first signal, a harbinger of everything; it was the signal for danger, it was the signal for death, it was the signal for life,  it was the signal for change - When it was heard, no one knew what it was a signal for, but everyone knew it was the Negus’ signal to command his people of something.

The day when it was blown was a normal day, everyone busily preparing for an imminent siege, while the women and children prepared camp at Yeondar. Then the horn blew - everyone knew the sound of the horn, however its sound was different, long and ominous, almost wailing. On the first blow, everyone rushed to arm and armor themselves for a siege they've been preparing for. The second blow left everyone confused,  usually after the first blow, the Negus would come out to stand with his people without need of the horn. The third blow, however, lead the people to venture to the source - to question its intent.

Men trained efficiently are always distrustful, a horn made to foresee the end times will not lead the army to a slaughter, so they were quite prepared for anything aside from what was actually happening. When they arrived, they were met with Valdun himself - he stood upon a hill overlooking the flock he had lead; for the Negus’ horn was in his hand. His elven ears seemed elongated, but they twitched at the sight of what he had attracted; and with short, frail words and a cold face devoid of all emotions...He said :

“He has fallen.”

These three words silenced the crowd that had gathered for a moment before a reverberation of hushed whispers and worry descended over them.  Many questions immediately arose in their minds. How did he die? Was he not young and healthy, a lion nearing his prime ? Who will lead as the heir to the Emerald Throne? Why does he sound so calm? Was  not the Negus to Valdun as a son to his father? 

An army made to remain silent unless spoken to will not question publicly, but a silent rebellion of conspiracy had already began to brew... And then he continued,

“His funeral rites and passage to Doraz agh Kor will happen after  our war has finished.”

A high elf carrying a scroll who stood out of view behind Valdun stepped out, he moved and spoke with obvious fragility, but looked young; he was obviously a slave, though his presence was oddly troubling.

“In accordance with the Ghanyan succession laws, only a Human carrying the name Nagast is allowed to inherit through succession; Nagast being a name carried by all immediate relatives of the Negus, both Matrilineal and Patrilineal. With these laws listed, it is announced here that Iýsakye Nagast of the Ọkarachi Tribe shall be the inheritor of all titles held by Juumane through Matrilineal ties after Regency is complete; due to lack of capable inheritors of the Patrilineal dynasty.”

And just like that, the slave backed away swiftly into his previous position. After a short moment of silence, Valdun lowered his head and said, 

“May Veal protect her children for the times to come, and may she bless the Emerald State with everlasting prosperity. A Negus falls, but another rises.”