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Found 10 results

  1. [!] An ornate missive would be sent across the realm, a delicate golden border lining each piece. A lavish letter would detail this announcement: The Emir of the Fakhr Oasis, the glorious falcon, Qamar ibn Zayd al-Nabeel, humbly invite you to witness the union of the Qamar ibn Zayd al-Nabeel and his partner Fatimah bint Thamer al-Hadad. All are welcome to attend a traditional Qalasheen ceremony, followed by a beautiful reception. The reception will include a feast, dancing, games, and friendly competitions to celebrate this wonderful union. The Oasis Palms restaurant, the ultimate romantic destination, will be open to all, catering to the feasts. Special invitations would be sent to the following: His Majesty, Vane Edvarsson, King of Norland, and his esteemed family The Illustrious Zhu, Tianrui Ryu, and his esteemed cabinet and noble family Signed, Sayyid, Qamar Bin Zayd, Sheikh of the Nabeel, Emir of the Fakhr [OOC Note: The Wedding will be on Wednesday 12th of January 01/12/2022 @ 6 PM EST]
  2. THE YONG PING ARMY the Warriors of Yong Ping DEFINITION The People’s Army of Yong Ping, also named the Yong Ping Army, are a force of volunteering and conscripted citizens alongside allied mercenaries who have chosen to take up arms in the name of protecting the people of Yong Ping. Whether it be against an internal or external threat, the YPA and its Soldiers are purpose-trained to their specific duties. The most soldiers or regular ranks are familiarly known as Zhànshì or Lion Guard, whilst the commissioned officers are known as Guān or Dragon Guard. The Army has a strict code of honor, which all soldiers regardless of rank must follow. The soldiers stand as a representation of Yong Ping itself, alongside its history and its population. Hence they must portray utmost honor and bravery in every given scenario before them. The Yong Ping Army is divided into two Regiments. Those being the Zhànshì Regiment and the Bushi Regiment. The soldiers and officers of the Zhànshì Regiment specialize in siege work alongside community services, while the counterparts in the Bushi Regiment are trained and exercised specifically in the art of cavalry and tax collection. Both Regiments have a unique culture within them, yet follow the same ranking structure and code of honor: Their purpose is twofold; To serve and protect Yong Ping. HISTORY Formed as a defensive volunteer force conscripted from the City’s population, the Yong Ping Army has stood proudly as a protective barrier against all dangers and threats posed against the people of Yong Ping for many years. The Tianrui zhànshì have long stood a bulwark against that which would harm their people, serving as protectors and monster hunters in the past. With the growth of numbers in their countrymen joining them in the West though, they soon realized they alone could not uphold this duty alone. Tianrui Ren saw to the establishment and training of a civilian defense force in their then resident district in Talon's Port, a group which would be known as the Tai Ping People's Army. The militia at the time was aided in numbers as needed by the Icathian Company, an ally who continues to stand by Yong Ping and her people in valued service to this day. With an even further surge in population and founding of Yong Ping, the YPA was formally established and the handbook written as a guide of conduct and service for all enlisted. New supply requisition was contracted out to the local San Xiong Di Company, outfitting the ranks with the finest the city had to offer. It was also during this time that two main regiments were established. The Zhànshì, a regiment of Li-Ren under the command of then Duhu Tinarui Ren specializing in siege equipment and civil service; and the Bushi, a regiment of Oyashimans under the command of then Sōchō Masamune Musashi specializing in cavalry and tax collection. Whilst specializing in different categories, the two served the same purpose and remain flexible in duty to fill needs as required. In modern Yong Ping, the Zhànshì regiment serves as the sole pillar of the YPA in both law enforcement and city defense under the command of Duhu Tianrui Ryu. Stationed in the east wall side Long Keep, the crimson and gold uniform can be seen patrolling all districts as symbols of safety and security in the Jade State. BENEFITS After joining the Army of Yong Ping, the soldiers receive a number of benefits. These are: ⦁ A tax reduction for housing within Yong Ping ⦁ Yearly payment in form of minae ⦁ Free healthcare for treatments of any kind ⦁ Material benefits for the soldier’s specific needs ⦁ Free equipment maintained by the Army ⦁ Access to facilities and amenities of Long Keep HOW TO JOIN To join the Yong Ping Army, fill out the following form with your information: Minecraft Username: Discord Username: (Can be omitted from public application if sent via forum PM) Character Name: Character Age: Citizenship: (Yes/No) Reason for application:
  3. 不怕慢慢长大;只怕站着不动 (Be not afraid of growing slowly;Be afraid only of standing still- Wu Zixu) Not much is said about the Wu of this era, it’s prestige a fledgling flicker of its great past. The remnants shattered and spread across the realms due to constant wars, eventually fleeing their ancestral homelands in the Ai-zho peninsula. Spread thin by both weather and unfortunate events, a call comes from a lonely house in the Jade State, shouting for whatever family is left. [!]A lonely 朱 sits atop the missive, the tone of the letter solemn and heartfelt.[!] To my kin, my dearest family… I hope this letter finds you in good health, better than what was left when my father came to these shores. Long have we been separated, it is time once more for the family to stand tall, once again showing pride in our name. I write to my kin to join us in the Jade State, despite any rumors heard of it. It is a fairly peaceful place, a land to plant and grow our hopes and dreams together, however wide they may be. I write to my kin to join us, hear both the sense of duty to our people, and to our family. Not just those related by blood, but by our common heritage and love for our identity. Wu Baihu 朱白虎 朱 OOC INFORMATION 朱 Thank you for taking your time to read this! I am looking for member for my small but growing family. We are a family based out of Yong Ping, following the Li-Ren culture, which is based off the chinese culture of ancient times. We are a fairly active group, looking for like minded people to enjoy both family and cultural roleplay. Li-Ren Culture There is a small collection of family members available to play, free to play them as one likes. We are here just to help spread both the family and the fun behind the spice that is Li-Ren roleplay. I have skins to chose from or will commission ones for those that join. Contact Monke#8221 on Discord if you are interested! Current Living Characters Wu Fang- Born 1764 - Currently Unplayed. Would be a fun elderly character if one is interested! Wu Jing- Born 1789 - Son of Wu Fang. Currently Played! Wu Feng- Born 1793 - Son of Wu Fang. Available to Play! Wu Rong- Born 1826 - Son of Wu Feng. Available to Play! Wu Baihu- Born 1832 - Son of Wu Jing. Currently Played! Wu Qian- Born 1835 - Daughter of Wu Jing. Available to Play! Wu Xiaodan- Born 1839 - Daughter of Wu Jing. Available to Play!
  4. LECTORATE OF OWYN 2 MENSIS TOBIALIS, 2A38 MISSION STATEMENT More than a decade ago, a handful of Lectors embarked on a voyage to Almaris with the intent of spreading the Owynist Rite. These men sought to inspire Humanity to become the shield of civilization the continent so desperately needs. The Lectors’ desired method: to improve one's community and to aid those who struggle against the forces of iniquity. The purpose of a Lector is to serve the virtuous, be they noble or layman, and inspire them to better not only themselves but the world at large. A Lector swears upon their very being to spread the faith and to study the blessed World which the Creator had so benevolently brought into being. A Lector vows to never turn their back upon a foe, and to investigate and uproot the profane where they uncover it. To lay down one’s life in the pursuit of upholding the Virtue is the highest honor any man can hope to acquire. ORGANIZATION The Lectorate of Owyn derives not from the Canonist Church but instead the Greater Flame of Gaekrin, the father organization of Lectors who reside within the continent of Aeldin. Due to the laws of the territory, it was forbidden that the Church of the True Faith maintain any “men under arms” in order to limit its power. As such, the Lectorate’s structure was molded to act as an ecclesiastic monastic order rather than a collection of Holy Knights. As such, Lectors are taught to prioritize theological endeavors and studies before the martial arts; in this sense, they are a supportive organization rather than a spearhead. Within the Greater Flame, and now the Lectors of Kaer’Lassar, there exists a Lector Council whereby prominent members of the organization convene and debate issues pertinent to the Owynist Rite and the Lectorate as whole. Within the Almaris Lectorate, all who have obtained the rank of “Lector” are provided a voice on the council and are provided a singular vote. However, before one can obtain this honorable title, one must prove themselves worthy of the Lectorate. NOMENCLATURE Proselytes act as the entry-level layman for the Lectorate. Often composed of children and those seeking redemption, Proselytes often perform simple tasks such as cleaning and maintenance in order to develop handy skills and discipline. They undertake the “Path of Owyn” and study the Holy Scrolls. Only when a Proselyte has demonstrated adequate knowledge of the Faith may they be advanced to the rank of Novitiate. Novitiates, upon ascension, are immediately provided a Lector who shall act as their mentor, or “Father”. Novitiates accompany Lectors on their many missions and, depending on which path they decide to take, they will learn the skills necessary for their future role within the Lectorate. The period in which a Novitiate remains as such entirely depends on the judgement of their “Father” - only their mentor Lector may decide when they are ready to be nominated for Lectorhood. Lectors comprise the bulk of the Lectorate and are oathed after a Novitiate’s nomination is approved by the Lector Council. They swear an oath to the Divine Contract, and agree to the tenets of the organization. Following this, they are made equal to their fellow brothers and shall serve faithfully and diligently in whatever the Lectorate requires of them. Lectors can be identified through their crimson tabards adorned with the sigil of a flaming shield and sword. PATHS OF THE LECTOR When one becomes a Novitiate, they are provided the choice of which Lector’s path to take: The Cleric, or the Sword-Bearer. Clerics are Lectors who act as the support wing of the Lectorate. They specialize in the study of the Holy Scrolls on top of other passive support skills such as medicine, history, archaeology, alchemy, cooking, smithing, sanitation, etc. The more prominent and truly devoted Clerics are often offered the chance to become a Lector-Explorator, a role which has a Cleric becoming attached to a cohort as the primary source of knowledge and counsel. Sword-Bearers are Lectors who act as the rank-and-file of the Lectorate. They specialize in the art of war and all things combative, including artillery operation. The more prominent and truly devoted Sword-Bearers are often offered the chance to become an Inquisitor, a role which has a Sword-Bearer attached to an Arch-Lector to act as one of their personal body-guards and most trusted weapons. Inquisitors undertake a vow of silence; however, over the years, they have seemingly developed their own system of communication through gargling. TENETS To adhere to the Divine Contract. To conquer ambition. To spread the faith and aid the virtuous. To never raise one’s weapon unless one is ready to take a life. To cooperate in battle and crisis. To respect those placed in authority. To respect just and honorable laws. To spare the truly repentant. To ever endure on the quest for knowledge. To be technically and tactically proficient. To defend tradition. To set the example. HOW TO JOIN Though the Lectorate does not actively recruit, its ranks are open to those who wish to live a life of Virtue and service to the Owynist Rite. Should one seek to join this sacred Brotherhood, applicants need only present themselves before the Lectors of Kaer’Lassar, who reside within the settlement of Du Loc. There, any and all aspirants shall be interviewed by the Lector Council following introduction. Those the Lectorate deem amicable and true of heart shall be made Proselytes, whereby they shall begin their training. RELEVANT DOCUMENTS
  5. Li-Wen 李文 Li-Wen is vastly different from any existing languages on Almaris, borrowing greatly from the Hou-zi in its use of characters and pronunciation, often very difficult for those unfamiliar to pick up. Words are often made of a combination of up to three syllables in phonetics, with five different inflections. Li-Wen is tonal; tones must be correct in order to convey the correct meaning, which makes it more challenging to learn. One mispronunciation of an inflection can result in calling your mother a horse. It is heavily context-laden and lacks preposition, requiring knowledge of background information before full understanding of a conversation. Basics With any language, one has to start with the everyday basics the users use for daily life. These are words you'll hear constantly in Yong Ping, and phrases each Li-Ren is guaranteed to know. Common Li-Wen (Hokkien [sometimes Mandarin] ) Usage Example Hello Lí hó (We just use the Hokkien instead of using, ‘Nǐ hǎo’- this would apply to ‘How are you?’ too.) How are you? How’re you doing? What’s up? Lı́ hó bô? Not too bad. bē-bái / buē-bái (You can use these interchangeably, these are just pronunciations.) “Lı́ hó bô?” “Ahh, buē-bái.” Fine, good hó “Lı́ hó bô?” “Hó, to xia.” Thank you To xia (In Li-Wen, much like Mandarin or Hokkien in real life, instead of the x making a ‘ks’ sound, it is more like a ‘sh’. So, think of this, for example, pronounced as ‘too shyah’) You’re welcome mián ke-kı̀ (The ‘ke’ would sound similar to, like, a keh) Please Bai tok Excuse me. I’m sorry! Paí se Don’t worry about it. It’s nothing. It’s okay. Bô-iàu-kín / bô-tāi-tsì (The ‘iàu’ sounds similar to a ‘yow’, remember that, it appears in other words) “Oh! Paí se!” “Bô-iàu-kín, lah.” What’s the matter? Xián-mìh-tāi-tsì? “Xián-mìh-tāi-tsì, fu tsin?” Yes Xi. No M-xi. Do you speak Li? Gong Liyu? Help! Kìu-miā! (Sounds like ‘kyo-myah!’) Actually, this phrase will come in handy if we’re being attacked or raided, ringing the bell or summ- Something only the Li-Ren would understand. Look out! Be careful! Suè-lī! This one too ;-) I don’t understand. Góa tian bô... Titles, Pronouns, & Family Common Li-Wen (Hokkien [sometimes Mandarin] ) Usage Example I, me Góa / Wǒ (Wǒ is Mandarin, but I think we can use either or.) Góa tian bô… Wǒ tian bô… (This sentence is in hokkien, but for Li-Wen I think we can use either Goa or Wo whenever.) You Lı́ they/them (also goes for she, he pronouns) ta Minister Koh-hā Koh-hā Tianrui Koh-hā Li Father Fu tsin (formal), ba-ba (informal, more for children) Mother Mu tsin (formal), má-má (informal) Husband thâu-ke Wife ke-āu Older Sister Jie-jie Older Brother Go-go Younger Sister Mei-mei Younger Brother Di-di Cousin(s) Piau-go (older male) Piau-jie (older female) Piau-mei (younger female) Piau-di (younger male) Cousins don’t necessarily get an honorific, you’d mostly just refer to them by their name and use the word when referring to them in 3rd person. Auntie A-yi Uncle Shu-shu Daughter Nu’er Son Er’zi Grandma Nai-nai Grandpa Ye-ye Elder If the elder you’re addressing is closer in age to a grandparent, you would add lǎo in front of the words for grandma and grandpa. Child Haizi Baby Bao-bao, bao-bei Time Common Li-Wen (Hokkien [sometimes Mandarin] ) Usage Example Wait a moment. Just a second. Sió-tán lah. What time is it now? Chit-má kúi tiám? (kúi = pronounced ‘kway’) Morning Zǎosàng (For morning - night, I used Mandarin) Zǎosàng hó! (Good morning) Afternoon Xiàwǔ Xiàwǔ hó! (Good afternoon) Evening Wǎnshàng Wǎnshàng hó! (Good evening) Night Wǎn’an (This is also just good night) Later Kah wànn “Will you join us at the teahouse?” “Kah wànn.” Earlier kah chá “When did you finish this?” “Kah chá, when you weren’t home.” Numbers Common Li-Wen (Hokkien [sometimes Mandarin] ) Usage Example Zero Khong One Jit Two Nng, Li (when it’s beside another 2) Three Sa Four Si Five Go Six Lak Seven Chhit Eight Bue Nine Gau Ten Saap When it comes to doing numbers in the teens, one would put the corresponding number right after 10. (i.e. 15 = saap-go, 18 = saap-bue) Hundred Ba For the hundreds and thousands, it’s the same way, however, you can put numbers before and after ba. 103 = jit-ba-sa 234 = nng-ba (200) + sa-saap-si (34) [in this order] Thousand Chien 1,045 = jit-chien (1,000) si-saap-go (45) 2,500 = nn̄g-chien (2,000) go-ba (500) Swears, Insults, & Extra Phrases As for these words right here, I don't think these would be exchanged in teachings with anyone other than the Li-Ren. I'd think these as slang- so we would never teach these in our class, it's just said by or to other Li-Ren. Common Li-Wen (Hokkien [sometimes Mandarin] ) Usage Example I love you. Góa aí lí. How are you? What’s up? (Informal) Ho seh bo? This is a very informal way to say how are you, to say to a close friend or siblings. When speaking to parents, elders or strangers, definitely use “Lı́ hó bô?” “Lah, long time no see! Ho seh bo?” Crazy, insane, dumb siáu-siáu (siáu = ss-yow) When this word is used, it’s usually referring to a noun. F**k kàn It’s a universal word, mostly said in dismay, disgrace, disapproval- or any kind of upsetting situation. But, when used in insulting someone, it gets extremely offensive. F**k your mom! = “Kàn lín niâ!” (One of the more notorious phrases, very very insulting) Get f*cked! = “Hiong kàn!” What the hell siá-siâu Like the f-word, this can also be used in upsetting situations, it’s just less insulting. What the hell are you talking about? = Lí sī teh kóng siá-siâu han? Cry khàu The phrase “Khàu-ba khàu-ma…” usually refers to noisy, incessant complaining, literally translates to “cry father cry mother”. To (not) care (i) chhap-siâu I don’t care about that! = “Mái kā i chhap-siâu lah!” Naming Practices What differentiates Li-Ren names from Oyashiman (Japanese) is that Li naming practices consist of a surname of a single syllable which comes before the given name of the person. The given name will then be either one or two syllables long, but never anymore than two. Each name a person is given will have two different characters coming together to create one meaning, and depending on the tone of the character, two names spelt the same can mean different things. Male Female Unisex Jin-xiang = flying, soaring Dai-yu = Black jade Xiao-xi = Little river Jun-yong = hero, eternal Wen-qian = Refined and modest Xiao-ming = Little light Xue-hai = The sea Xiuyue = Gentle moon Jiao-xi = Playful Shi-huang = Emperor, leader Tsi-lian = Lotus child Xiao-bai = Little, white Shao-hao = young, heaven Wei-yi = to tie/link, ceremony/rite Yan-dong = stretching to the east
  6. KEMO'S SKIN AUCTION [ CLOSED] _________________________________________________________ First time doing this so go easy on me please~ ALL bids are as LISTED ~ Bids will increase by 10 mina per bid minimum. ~ Remember to @ the person you're outbidding. BIDS WILL END MIDNIGHT MONDAY 29TH EST. Please dm me on Kaiz#4082 if you have any more questions. Feel free to change colours or make minor edits. FEMALE SKINS: Sunrise - 75 Mina Afternoon Tea - 75 Mina MALE SKINS: Morning Stroll - 75 Mina Northern Wolf - 75 Mina
  7. YONG PING PEOPLE’S ARMY RECRUITMENT Fliers and Posters are distributed throughout all of Yong Ping with an ink-brush painting of a staunch Yong Ping soldier, glaring at the reader. In bold print at the bottom is: 「BRING HONOUR TO YOUR FAMILY. JOIN THE YONG PING ARMY.」 Event Details: Recruitment, weapons training and enlistment will be held on Malin’s Welcome, the 16th Year of the New Age. Please head to the Barracks by the Dragon Gates in Yong Ping on the day. [OOC: Thursday 11th March 6pm EST] Enlistment Requirements: 一。Knowledge of Yong Ping’s Laws. [This will be taught during Training] 二。Knowledge of Li-Wen and Oyashiman [Ability to understand citizens for communication purposes is a must.] 三。Holds Citizenship and/or are under contract by the State [Mercenaries are welcome to draw a contract with the Government] Why YOU Should Join: 一。All those undergoing military service get a 5 mina tax deduction. 二。Your own set of armour, weapons, and gear all maintained by the State. 三。Complimentary food at the Teahouse for each feat accomplished, as well as genuine appreciation by the citizens.
  8. It seemingly started as those of the Fakhr tribe came back from an outing, boisterous laughter and general chatter leaving them as they'd come back to the entrance of the camp. Just up ahead, an unknown group had gathered, features much like theirs, darkened from the desert sun and wearing turbans, yet still unfamiliar. Greetings are called from those returning home but it'd seem these visitors didn't wish to talk, save to exclaim one thing. "These are our lands now, Akhi." The words accompanied by a spear landing just centimeters away from the nearest person in a clear and distinct warning. A fight broke out, those on both sides protecting what they believe to be theirs and getting many injuries and deaths in some parts for their efforts. The invading visitors were seemingly vanquished, one captured and the injured brought back to the medical tent to be tended to but alas, that was only the beginning. The captured enemy was questioned relentlessly, not giving any useful information, other then that there was in fact more of them. Laughter leaving them as even as blood dripped from their temple, they knew their cruel taunts would haunt the Fakhr tribes men and women. Not days later, the enemy was broken free of their imprisonment, a tribesman killed and a tribeswoman kidnapped when she was in the wrong place at the wrong time. A daring rescue mission took place and with many injuries on both sides, the woman was saved though, she might not quite be the same again. With new information gotten, it'd be found that this problem is bigger then previously thought. The Mahzur tribe has a mission and they have the numbers, brutal and calculated in their maneuvers. In the end, though, which tribe will prevail and rule over the lands of the Oasis? [OOC: So, had about two events that happened with this already, figured it's about time to make a post on it. This is a long term event that will be going on, no specific times really, more just some good fun and good rp. Let's see where this takes us! Anyone is invited to join, those not of the Fakhr tribe as well. For inquires, can msg me at tadabug2000 or beautifulwatty#6584.]
  9. Among the A’tmuzigh, it is said that every grain of sand in the desert is inhabited by a spirit. A semi-nomadic farfolk tribe scouring the deserts, hopping from oasis to oasis, the elders say the A’tmuzigh are as old as the sand itself. Although political strife and conflict have whittled down their numbers, a select few tribes of the A’tmuzigh still remain. Their relative isolation has made it so few in the great cities, even those nestled amongst the desert dunes, know more than myth and legends of this tribe. City folk say they ride sandstorms and worship idols in the form of monoliths in the desert, engaged in ritual cabal with the spirits of the sand. Although some A’tmuzigh have opted to live in urban centres, those often experience ostracism, discrimination and forced conversions, pushed to the very edge of society, often finding work as mercenaries, fortune tellers and petty criminals. ____________________________________________________________________________________________________________________________________________________________________________ History The distant past of the A’tmuzigh is hazy and shrouded in legends. With no written language to call their own, the A’tmuzigh keep track of their history through complex oral traditions, involving lengthy ceremonies passed down from generation to generation. One of these ceremonies, aptly called the Tahkayt Hezzifan, or “Long Story”, involves an elder or oracle re-enacting the A’tmuzigh’s history through poetry and dramatic gestures. The Long Story begins when the world was but an ocean, vast, empty, and dark, yet constantly in flux, populated with myriad spirits. The gods, looking down from the heavens, would all claim a part of the spirits, yet could not distinguish one from another. To resolve this, they came together and created the Sun. The Sun brought light, but also heat. As it remained perched up in the heavens, always shining, more and more of the water began to evaporate, creating land. Among the spirits stranded on the land, some learned to live without water, becoming wind, rocks, sands, and dust, while others started to die. The gods, angry to see their spirits die under the burning Sun, came together once more to create the Moon, which would bring water to the land in the form of tides. Some of the spirits on land then became coastal plants and animals. The tides could not reach everywhere, and thus the gods came together one last time to create rain clouds, ponds, lakes, and oases. According to the Long Story, it was dying spirits saved by an oasis that became the first A’tmuzighs. At first, these spirits were weak, depending on the precious water to survive. They became enslaved by the spirits of the sands all around them, shackled to the oasis which became both their prison and their salvation. Weakened, they lost most of their spirit-like qualities, and battered by the spirits of the winds and sands, over time, they grew flesh and bone to protect themselves. Despite this, more and more fell to the constant assault. Seeing his brethren die, one of them stood up in revolt, Mezeg the Liberator, and rallied the rest to his cause. They requested the aid of the plant spirits, who helped them make tents out of their fibres. They called to the animal spirits, who supplied them with milk to sustain them, and wool to clothe themselves with. No longer at the mercy of the winds and the sands, Mezeg and his followers then scoured the desert going from oasis to oasis, liberating those that had suffered the same fate. These liberated groups became the different A’tmuzigh tribes. Wherever Mezeg would liberate a tribe at an oasis, he would erect a great carved dolmen in its place, as a reminder of the suffering they had to go through. Mezeg proclaimed that his people would be named the A’tmuzigh, or “the Freefolk”, so that they may never forget what brought them together, and so that they may never be slaves to the spirits again. The Long Story continues by describing the A’tmuzigh’s pilgrimage from oasis to oasis to commemorate their liberation. It also goes into detail about the tribes’ relations amongst themselves and towards others, narrating inter-tribal warfare, civil wars and the rise and fall of empires in the desert. This section of the Long Story tends to change from tribe to tribe and can be told differently depending on the orator. The A’tmuzigh have a strong belief in Fate, and it is represented in how the Long Story ends. Through poetic narration, the Long Story states that the creation of the Sun was the result of the gods’ folly and vanity. It says that spirits were meant to return to their primordial state. It foretells that the spirits, separated for too long, will grow ever more corrupted and disorderly, and the world will fall into chaos. Seeing the chaos, the gods will remove first the Moon, then the Sun, from the heavens, and the Ahezfan Tallis, or “Great Darkness”, will begin, a process by which the waters will rise once more, and the spirits will slowly go back to the state they originated from. __________________________________________________________________________________________________________ Religion and Beliefs The A’tmuzigh’s core beliefs rest in the concept of animism; the belief that all things are inhabited by a spirit. This, however, does not mean that the A’tmuzigh revere all things nor that all spirits deserve reverence. For one, the A’tmuzigh believe that all corrupted or malicious spirits should be avoided at all costs, and some zealous A’tmuzigh have taken it upon themselves to hunt down and destroy corrupted spirits in an attempt to delay the Great Darkness. The A’tmuzigh worship a pantheon of various gods attributed to different aspects of life or natural phenomena. However, extended contacts over time with the various Qalasheen tribes following the Rashidun have left their marks on the A’tmuzigh religion. As such, the greater god of the pantheon is thought to be Allah, extending his influence over a wide array of lesser gods and divinities. The A’tmuzigh pantheon follows a strict hierarchy, with Allah at the top, and minor spirits at its base. Each level exerts some form of influence or control over that underneath it. The A’tmuzigh have lesser gods for many different things, ranging from matrimonial relations, to animal husbandry, to fermentation. These lesser gods and divinities tend to vary greatly between different tribes, some A’tmuzigh tribes even abandoning them altogether in favour of the idea of Allah being the only god, but one with multiple aspects. Many rituals and religious practices are also influenced by the Rashidun, such as the ban on the consumption of pork, pigs being thought of as having “corrupted spirits” and the ban on consumption of alcohol and drugs, thought to degrade one’s own spirit. Some A’tmuzigh tribes also practice intermittent fasting, being only allowed to drink water from sunup to sundown to remember the hunger and pain of their enslaved ancestors. Other tribes pray multiple times per day, between one and five, prostrated in the direction of the oasis their people originated from. The act of prostration is meant to represent the position their ancestors were in during their ordeal, with their heads bent down to drink water from the oasis. Many A’tmuzigh tribes also perform a special religious pilgrimage, called the Amddur, or “the Path”, supposedly following in the footsteps of Mezeg delivering their kind from enslavement, going from oasis to oasis. Some A’tmuzigh tribes also practice a form of ancestor worship, where they offer sacrifices in the form of food, drink, or cattle to the spirits of their ancestors in exchange for guidance and protection. ______________________________________________________________________________________________________________________________________________ Society The A’tmuzigh are a semi-nomadic people, alternating between a nomadic pastoral lifestyle scouring the deserts and periods of prolonged settlement. Although permanent A’tmuzigh settlements did exist, none have survived to this day. Camels, goats, and sheep are the A’tmuzigh’s main livestock. The camels are used mostly for transportation, but their milk is also used in various ways. Sheep are used for their wool, and goats for their milk and meat. Under dire circumstances or for religious ceremonies, camels and sheep may also be slaughtered for their meat. In oasis settlements, the A’tmuzigh cultivate figs, dates, and cactus, as well as various herbs, such as sage, mint and thyme. Palm trees are also used for sustenance, the A’tmuzigh cutting down branches and consuming the soft inner core of the tree. Since the A’tmuzigh tribes differ in many aspects from one another, their religious beliefs and way of life tend to influence one another greatly. Those of the A’tmuzigh tribes who are more heavily involved in trade tend to have beliefs more closely resembling those of the other Badawi tribes, such as monotheism, while those with scarcer contacts with cities and other tribes tend to have more conservative beliefs and views, more closely adhering to their polytheist and animist roots. Although most A’tmuzigh live in small nomadic tribes of between one hundred to four hundred individuals, oracles, the very old, the ill and the invalid remain sedentary, either in semi-permanent encampments at oases or at religious sites where permanent dwellings are built. The A’tmuzigh social structure is traditionally comprised of a complex hierarchy of blood and tribal relations. For example, an A’tmuzigh’s obligations to their chief supersede their obligations to their sibling, but their obligations to their sibling supersede their obligations to the chief’s spouse. Similarly, their obligations to their sibling supersede their obligations to their cousin but are supplanted by their obligations to their parents. The A’tmuzigh make no distinction based on gender on these matters, with a brother or sister considered being on equal footing. Each A’tmuzigh tribe is headed by a tribal chief. The chief is selected during a complex ritual where an oracle consults the gods to know who is destined to rule. The chief is selected amongst a panel of candidates chosen by elders within the tribe. Should a chief die without a new chief being chosen, their spouse will take up leadership of the tribe until a new chief is selected. Should the chief not be married or should they be widowed, their closest of kin will take up the responsibility, with siblings closest in age taking precedence. ______________________________________________________________________________________________________________________________________________ Gender and Sexuality Women and men are viewed as equal within A’tmuzigh society. Women may also attain positions of leadership, such as chief or oracle. Despite this, the A’tmuzigh do hold beliefs regarding gender roles. Women are believed to be better suited to raising children and are refused the right to fight if they have children of their own. Women without children can become warriors but must put down their arms should they become pregnant. Moreover, certain household tasks such as cleaning, cooking, and sewing are associated with women but are not exclusive to them. Other tasks such as caring for cattle, merchantry and the production of trade goods are associated with men but are also not exclusive to them. Tasks such as agriculture, fighting and religious rituals are not associated to any gender. Among the A’tmuzigh, there are those that are born different from the rest. These individuals, called Dukklen Yessiwel, or “mixed spirits”, are believed to be the result of two or more spirits inhabiting one body. This catch-all term can refer to people who are twins, albino, homosexual, bisexual, do not identify as their apparent gender, have schizophrenia, multiple personalities or many such differing characteristics. Such people, although accepted in A’tmuzigh society, live under certain expectations and restrictions. For one, the A’tmuzigh believe that since these people house multiple spirits, they are more susceptible to corruption. Thus, people who are “mixed spirits” are not allowed to practice magic, with the exception of oracles, and are not allowed to partner with other “mixed spirits”. Some tribes allow “mixed spirits” to partner with another by following a set of strict rituals, while others prohibit it altogether. This leads to many of them being obliged to live a life of celibacy, or one of exile, if they can not or will not partner with someone of the opposite gender, or that is not “mixed spirits”. However, these same people are often valued in their tribes for their spiritual knowledge and are often appointed as oracles or guardians of holy sites, and occasionally tribal chief as well. ______________________________________________________________________________________________________________________________________________ Culture The A’tmuzigh share many traits in common with their Badawi brethren, such as their dress and language. The A’tmuzigh wear long garbs, veils, and turbans and speak a tongue related to the Qalasheen tongue. Those within the A’tmuzigh engaged in trade tend to wear garbs made of finer materials, such as cotton or silk, and tend to display signs of wealth in the form of expensive trinkets and delicate embroidery, while those who do not tend to wear garbs made of wool or linen, plain or decorated with simple geometrical patterns. A’tmuzigh men wear turbans not only to protect their heads from the sun, but also as a form of modesty. They will only remove their turbans in public under special circumstances, and only around those they trust. A’tmuzigh turbans are usually white, brown, beige, red, yellow, or blue in colour. The turban may also be brought in front of the mouth to offer protection against the wind and the sand. A’tmuzigh women tend to wear long dresses of similar materials to those of men’s garbs, either cotton, silk, wool or linen, and display a similar aesthetic to their male counterparts. However, they tend to be slightly thinner and looser, while being more richly embellished. Many but not all A’tmuzigh women wear a veil, either in the form of a piece of cloth wrapped around the head or as an extension of their dress. Oracles of either gender are required to wear a head covering. Although the A’tmuzigh speak a language related to the Qalasheen tongue, many expressions, words, and greetings may differ because of their intrinsic beliefs and history. For one, the main form of non-verbal greeting among the A’tmuzigh is bowing. Bowing is seen as a form of respect and acknowledgement, where both participants bow to each other simultaneously. Although a superior such as a tribal chief is not obliged to bow to a lesser member of the tribe, they will nonetheless often do it to show mutual respect. Although some A’tmuzigh use the greetings “As-salamu alaykum” and “Wa-alaykum salam”, also common is the phrase “Blessings upon you”. An A’tmuzigh meeting another for the first time and asking their name, upon receiving it would respond “Blessings upon your name” or “Blessings upon your kin”. When bidding farewell, some would use “Ma’a salama”, but others would use “May spirits spare your step” or “Walk free from bondage”. Other differences include the A’tmuzigh practice of libations, where before drinking, an A’tmuzigh would pour a small amount of the liquid on the ground as an offering to the spirits, or that of lithomancy, where powerful spirits bound to small rocks or tokens are worn or carried as a form of protection against other, more malicious spirits. The A’tmuzigh language does not have its own script, and thus is written in the Qalasheen script with minor modifications to show pronunciation differences. There are some within the A’tmuzigh, often those amongst the traders or those living amongst the city folk, who have learned the art of writing. Some of these men and women have produced great works of writing in the form poetry, which is highly valued in A’tmuzigh society. Those among the A’tmuzigh who know how to write are often viewed highly by their tribe and enjoy a higher social status. Although few among the A’tmuzigh practice magic, it is not unheard of nor is it particularly frowned upon. For example, A’tmuzigh oracles are known for practicing forms of spiritual magics such as far-sight, spirit-walking, and spirit bindings. A’tmuzigh tribes that follow trading routes and trade with cities and settlements produce mostly leatherwork such as clothing and satchels, as well as embroidered garbs, rugs, and cloths. Some also do business in trading medicinal, alchemical, or aromatic herbs and concoctions, while others make their coin selling trinkets and charms. __________________________________________________________________________________________________________ Military The A’tmuzigh have no formal military per se. Some within tribes may choose to pursue the ways of the warrior to protect the tribe or become guardians of holy sites, while some others are trained to become scouts or raiders. Those who do so are trained in melee combat and archery by other tribe members. Training in the ways of combat is available for any child above the age of 13 wishing to learn. A’tmuzigh warriors tend to specialise in the use of melee weapons and hand-to-hand combat, using a combination of a one-handed spear or sword and shield. A’tmuzigh raiders are renowned for their mounted archery skills on camelback and are also proficient at melee mounted combat using lances as a charging weapon. A’tmuzigh warriors and raiders wear a shorter tunic and pants, with armour made of reinforced leather or multilayer linen overtop. The leather armour has an outer layer of fabric displaying embroidered geometric patterns, showing tribal allegiance. Some A’tmuzigh warriors from wealthier backgrounds or appointed to prestigious roles such as guarding holy shrines may wear metallic armour, such as chainmail or bronze plate. A’tmuzigh weaponry is diverse, with mounted raiders using an allagh charging lance, tagheda thrown javelins, and taganze bows, and warriors using a combination of an agher shield with a one-handed spear, takoba long sword or a flyssa short sword. ______________________________________________________________________________________________________________________________________________ (OOC: If you wish to play an A'tmuzigh character or are interested in the lore, please feel free to contact me on Discord at Northern_Watcher#0790)
  10. The Holy Order of Alwahdat Alwaqi God is our Strength History The Holy Order of Alwahdat Alwaqi was established in the year of 1531 by Amethu Denaseth, Amir of the Sultanate of Khalestine. Founded in the palace of the Al-Wakhrah with the blessing of Imam Kareem Ibn’Yrdam, the Order was born to protect the lands of Vailor, the True Believers of Allah, and to prepare for the coming of desperate and dark times. To increase the administrative efficientcy, ‘The Holy Order of the Alwahdat Alwaqi and ‘The Order of the Mubarizuns’ were merged as ‘The Order of the Alwahdat Alwaqi’ accepting all that were willing. Prosperity in Khalestine fell during the last war between the ‘Men of Oren’ and the ‘Dwarves of Urguan’ and the Alwahdat Alwaqi lost their manpower and was almost disbanded. With the recent stability that has found Khalestine in the year 1549, The Warriors of the Holy Order of The Alwahdat Alwaqi have risen again. Purpose The Holy Order of Alwahdat Alwaqi is an independent order within the Sultanate’s military. The order is based on the principle that all life is holy until it is corrupted by Shaitan. We protect all the descendents and children of Allah from the influence and spawns of the Shaitan. The first duty of the Order is to protect the family Kharadeen. The Order shall act as their personal retinue and will protect them from all dangers, holy and unholy, good or evil. The second duty of the Order is to protect all the children, elderly, and descendants of Allah from all the unholy and evil dangers that may threaten them and bring aid to the children and descendants where is needed. The third duty is to protect the Righteous faith and spread the word of The Exceedingly Merciful through the lands of Vailor and to the descendants, showing them the eternal flame of Allah. Joining the Alwahdat Alwaqi Warriors of the Alwahdat Alwaqi are required to be citizens of the Sultanate. They need to be Qalasheen or Farfolk and they are required to believe in the Righteous Faith. Exceptions can be made for the most loyal followers of House Kharadeen and/or the most devout believers of the righteous faith. Code of the Alwahdat Alwaqi My duty as a warrior of the Alwahdat Alwaqi now begins. I am the shield of Allah, Protecting His Word, His Land, His People. I am the sword of Allah, Striking down His enemies. I am the guardian of His Word, Spreading His Will and His Light. My bond is eternal. My duty as a comrade of the Alwahdat Alwaqi now begins. I am my brother’s shield, I shall defend him when he cannot himself. I am my brother’s sword, I shall strike for him when he cannot himself. I am the guardian of his honor, For we stand as one. I will fight alongside my brother. I will die alongside my brother. My bond is eternal. Ranks A member of the Order will act according to his rank and will follow orders of a member higher in the hierarchy. If conflicting orders are given, a member will always listen to the highest commander. The High Command Sultan The Nation Leader of The Sultanate of Khalestine. The Sultan holds divine right to the ruling of Khalestine and has absolute power over everything within the Sultanate. The Sultan is the one that chooses the direction of the military. His soldiers will offer their loyalty and respect towards him. His involvement is generally indirect, however, and is typically handled by his Amir. Amir (The Marshal) Current: Amethu Denaseth An Amir is appointed by the Sultan to run the military as the Marshal. The Amir is responsible for running the military and retinues, protecting the city and civilians, protecting the Sultan, and ensuring order is kept within the land holdings. The Amir also advises the Sultan on matters of war and conflict. An Amir may hold trial against an person if accused of a crime. If the accused is foreign and of important value to another nation, the Sultan or a Steward from The Office of The Munavin will hold the trial. Alkabir (The Commander) Current: The Alkabir, chosen for his faith and devotion to Allah and for his prowess as a commander, is entrusted to lead the Order of Alwahdat Alwaqi in Faith, and heads the Alwahdat in times when the Amir is absent. He is chosen personally by the Amir for his many skills. Mustashar (The High Councilor ) Current: Imam Faiz Ibn Qhuhafah The Mustashar is a experienced steward who handles the financial and managerial affairs of the order. He is entrusted as the religious and political and diplomatic representative of the Order. He acts as an advisor of the Alkabir during absence of the Amir. The Lower Command Faris Alkabtin (Captain) They are the officers and instructors of the Order. They are true warriors with many skills, most importantly their skill of command. The Faris Alkabtin are the elite and have committed their lives to serving Allah and to protect the innocent from darkness. They wield the authority during military expeditions and on the battlefield, taking a captain’s role. Faris Almutawaf (Officer Errant) The Faris Almutawwaf are the errants of the Order. They go out in Vailor and will help the local population and spreading the word of Allah to the world. They also act as assistants of the Mustashar, acting as diplomats and stewards of the Order and helping the stewards of Al-Wakhrah with their duties. Errant’s possess a passion for traveling while representing the Sultanate. The Vanguard Faris The Marafiq who completed their trials will be given a place within the Order. The Faris is the main force of the order, they have many duties, combat and noncombat related. They will uphold the ideals and principles of the Order until their oath ends. Marafiq Squire The newest addition to the Holy Order of the Alwahdat Alwaqi. A citizen who shows devotion to the True Faith and undeniable loyalty to the Kharadeen and Khalestine, will be given a chance in the Alwahdat Alwaqi. The Marafiq will undergo a series of trials. A Faris will accompany the Marafiq as a mentor and judge. Payment & Rewards The Khalestine military uses an honour system. A soldier will be paid accordingly to the duties he fulfills. The more duties one fulfills, the more pay and rewards one is eligible for. Application ((OOC)) MC Name : Do you have Teamspeak?/Are you willing to download it? : Timezone : Do you have a Skype? If yes, please PM it to me : ((RP)) Name : Age (Teenager, Adult, Middle-Aged, Old, or Venerable): Gender: Reason for wanting to join the Alwahdat Alwaqi?: Are you a Qalasheen or Farfolk and do you abide by the True Faith? : Please give us a little bit of your background ((A short paragraph )) :
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