Verse:Chlouvānem Inquisition: Difference between revisions

|national_motto =    ''"Yunya mųu chlamiṣvatręs lañšilīltu paṣṭedimbhē"''

|ethnic_groups = 84,3% Chlouvānem <small>(''chlǣvānem'')</small><br/>1,3% Bronic <small>(incl. Fathanic) (''bronai'')</small><br/>1,1% Qualdomelic <small>(''kvaldēmǣldai'')</small><br/>0,9% Soenjŏ <small>(''soenyai'')</small><br/>0,7% Skyrdegan <small>(''teñjābyai'')</small><br/>0,5% Kŭyŭgwaž <small>(''kuyugvajai'')</small><br/>0,3% Džemlešwi <small>(''jelešvyai'')</small><br/>0,2% Jalašmak <small>(''yalaṣmākhai'')</small><br/>0,1% Leñ <small>(''leñeyai'')</small><br/>10,5% ''[[#Demographics|other indigenous ethnicities]]''<br/>0,1% others

|religion =          100% Yunyalīlti

|currency =          Inquisitorial Yaltan (CHY)

The '''Lands of the Chlouvānem Inquisition''' ([[Chlouvānem]]: ''Chlǣvānumi Murkadhānāvīyi Babhrām'' {{IPA|[c͡ɕʰɴ̆ɛːʋäːnumi muɐ̯kädʱäːnäːʋiːji bäbʱʀäːm]}}), ceremonially the '''Pure Lands under Guidance of the Inquisition of the Descendants of the Chlamiṣvatrā''' ([[Chlouvānem]]: ''Chlamiṣvatrī Maijunyāvyumi Murkadhānāvīyi Stalyāmite Kailibabhrām'' {{IPA|[c͡ɕʰɴ̆ämiɕʋätʀiː mäɪ̯ɟ͡ʑunjäːʋjumi muɐ̯kädʱäːnäːʋiːji stäɴ̆jäːmite käɪ̯ɴ̆ibäbʱʀäːm]}}), commonly metonymically referred to as the '''(Chlouvānem) Inquisition''' (''(Chlǣvānumi) Murkadhānāvi'' {{IPA|[c͡ɕʰɴ̆ɛːʋäːnumi muɐ̯kädʱäːnäːʋi]}}), or, informally, with the acronym '''Chlǣmuba''' {{IPA|[c͡ɕʰɴ̆ɛːmubä]}}, is a [[w:Federalism|federal]] [[w:Socialist state|socialist]]<ref>Technically, the Chlouvānem Inquisition, having no political parties and being officially ruled exclusively according to the norms of the Yunyalīlti religion, should not be considered a socialist state; however, the resulting organization has the characteristics of a socialist state and, furthermore, this situation gave birth to the international hybrid ideology of Yunyalīlti Communism, which adopts a particular state organization justified both through Communism and through the Yunyalīlta, adopted in countries aligned with the Inquisition.</ref> [[w:Theocracy|ecclesiocratic]] state on the planet [[Verse:Calémere|Calémere]] (Chl.: ''Liloejāṃrya''), composed of 171 largely autonomous Diœceses (''juṃšañāñai'') and various dependencies scattered around the planet. It is a [[w:Political_party#Nonpartisan_systems|non-partisan]] state where central power is held by the top ranks of the Inquisition, an organized ecclesiastical body that preaches and regulates the canonical accepted beliefs of the [[Verse:Yunyalīlta|Yunyalīlta]], a religion founded on the teachings of the philosopher ''Lelāgṇyāviti'', usually referred to with the name of '''Chlamiṣvatrā''' ("Golden Master"); decentralized government levels are formed by local assemblies (Synods, in Chl. ''galtirai''), the lowest-level ones being formed in every non-private workplace, sub-parish-level district, factory, or barracks. Its dominant political ideology is Yunyalīlti Communism, a hybrid ideology that integrates [[w:Communism|communist]] doctrines into the core Yunyalīlti guidelines of society.

Covering, excluding dependencies, approximately 14.4 million square kilometers (about 8% of the land areas on Calémere) including the entire continent of Jahībušanā, the southern part of Vaikēham, the eastern half of Araugi, a small fringe in far southwesternmost Vīṭadælteh<ref>All of these areas constitute, according to the Western definition, about half of Márusúturon.</ref>, and geologically related islands – with the Kāyīchah Islands being, however, a part of Védren – and with a population of 1.904 billion people<ref>Throughout this article, quantities will be specified primarily in the decimal system, despite Chlouvānem using a dozenal one. Census figures will also be provided in tables as dozenal numbers. Unmarked numbers are base 10, unless they are expressed using Calémerian measurement units; base 12 numerals have commas and full stops reversed compared to English usage.</ref> (about 19% of the total Calémerian population), it is Calémere's largest country both by land area and population. [[Verse:Chlouvānem Inquisition/Līlasuṃghāṇa|Līlasuṃghāṇa]], holy city of the [[Verse:Yunyalīlta|Yunyalīlta]], is the nation's capital and largest city, located inland in the densely populated area of the Jade Coast, on the shores of the tidal Lake Lūlunīkam.<br/>

Dependent territories of the Inquisition mostly consist of relatively small islands with military bases or scientific stations, with the most notable exception being the large territory of the ''Lalla Kehamyuñca'' (High North), a jointly-governed area together with Askand, Skyrdagor, and Brono, consisting of the whole area of Eastern Márusúturon north of the 68th parallel north, mostly uninhabited tundra.<br/>Extended on such a large area, the territory of the Chlouvānem Inquisition includes all of Calémere's major biomes, with an extremely diverse geography, climate, and wildlife giving it a unique biological megadiversity, peaking in the southern rainforests. More than 60% of the country's human population lives in its tropical areas, roughly between 5ºN and the Northern Tropic.

While the consolidation of the Inquisition as a single state is fairly recent (133 years ago, in 6291 (3783₁₂), the Inquisition as a body was formed in the Great Plains in year 4252 (2564₁₂) as a churchlike body run by the Inquisitors (''murkadhānai'', literally “black hands”, due to many early rituals requiring the use of ''lunīla'' berries and their pitch-black unedible juice), the preachers of the Yunyalīlti religion.<br/> The Inquisition is typically referred to as the country of the Chlouvānem people, a métis ethnicity formed by interracial breeding of various prehistoric peoples of the Great Plain, most prominently the ''Ur-Chlouvānem''<ref>Usually just referred to as ''Chlouvānem'' in any other case where there's no distinction to be made; called ''(o)dældādumbhīñe'' "(proto-)language-bearers" in Chlouvānem historical anthropology.</ref>, a [[Lahob languages|Lahob]] population who had migrated from Northern Evandor across the vast steppes of Márusúturon before reaching the Plains, as well as the ''Lällshag'' (Chl.: ''Lælšanai''), founders of the first urban civilization on the continent. However, the actual ethnic makeup of the country is extremely diverse, with 949 native ethnicities, excluding the Chlouvānem, recognized as distinct by the central government. Linguistically, [[Chlouvānem|Classical Chlouvānem]] is used as lingua franca, but nearly every area has its own local vernacular, either a daughter language of Chlouvānem or a creole based on it, or sometimes a completely unrelated language.

The Chlouvānem Inquisition is the leading power of Calémere's Yunyalīlti communist Eastern Bloc (formally united as the Kayāgaprika (''Kailī Āṇḍhulā nali Galababhrausire Prikaulā'', "International Pact for the Defense of Purity")), ideologically confronting the mostly secular and plurireligious Western Bloc, and the planet's only superpower (due to the Western Bloc not having a single hegemon country). It has a highly developed, predominantly [[w:Planned economy|planned]] in various degrees, economy, characterized among other socialist planned economies by the extensive presence of private artisans nearly dominating the basic need (clothing, soaps, to some extent food) sectors. It is an international cultural, artistic, and scientific force, a military superpower, and constantly ranks among the top nations for human development, quality of life, environmental performance, healthcare quality, and life expectancy, and has one the planet's lowest income inequalities. However, there is a huge disparity of rights accorded to Yunyalīlti people and those of other faiths, the latter (called ''heretics'' in Chlouvānem contexts) being socially stigmatized, isolated from society, and granted no rights at all: due to the strict monoreligious policy implemented by the Inquisition, heretics are either converted or legally persecuted and killed en masse. Capital punishment is applied, though the most common punishment for criminals is [[w:penal labour|penal labour]], which is carried out in various labour camps in conditions so poor that inmates die anyway after just a few months.

* ''chlǣvānumi murkadhānāvīyi babhrām'' - the designation in official documents, "Land of the Chlouvānem Inquisition".

Unsurprisingly for its size and population, the Chlouvānem Inquisition is one of the most diverse nations on Calémere, with national censuses counting 949 ethnicities (''lailnekai'') as native inside its borders. However, it is to be noted that while all of the non-Chlouvānem ethnicities together count for around 154 million people, they only make up 10.5% of the total population of the Inquisition.

However, it is similarly misleading how 84.3% of the population is ethnically Chlouvānem, as this ''lailnekā'' is most commonly defined as the result of interbreeding between other ethnicities, as the result of a union that would result in more than two different ancestries. As a practical example, the child of a Skyrdegan mother and a Toyubeshian<ref>Toyubeshians, when referred to as a contemporary ethnicity, is a term for the peoples living in hilly areas of the East, speaking some variety of Modern Toyubeshian and defining themselves as ''lánh Từaobát'' or similar terms. These are '''not''' the historical Toyubeshians (albeit closely related genetically and linguistically), whose kingdoms ruled most of the East before the Chlouvānem.</ref> father would be counted as ethnically Skyrdegan-Toyubeshian, but the child of this person and any other person, neither Skyrdegan nor Toyubeshian, would simply be counted as Chlouvānem. While this statistic as it is, applied also to non-Chlouvānem ethnicities, is the result of the spread of the Yunyalīlta and of Chlouvānem culture to the whole Inquisition, this is also the continuation of the general custom that since ancient times has created the Chlouvānem civilization, through the intermixing of a comparatively small number of Lahob people and the local peoples of the pre-Classical Jade Coast.

The Chlouvānem ''lailnekā'' being misleading is also due to the existence of different cultural areas that would practically be counted as distinct peoples in any other country: there are many differences between Chlouvānem people from the heartlands and the Ancient Toyubeshian-influenced Chlouvānem from the Northern Far East, or the heavily Dabuke-influenced Chlouvānem from the Far West - yet all of these groups from different extremes of the continent are statistically considered to be part of a single ethnic group. All of the main Chlouvānem subgroups, furthermore, have a set of pretty distinct identities inside them.

The majority of vernaculars are non-Chlouvānem languages that coexist with Chlouvānem languages since the expansion of the Yunyalīlta and the formation of a métis and hybrid Chlouvānem ethnicity; in most of the Plain and the Jade Coast the formation of this ethnicity happened so far back in time that eventually only the Chlouvānem-derived vernacular remains (save for a few areas, notably in the Līrah River Hills in the northeastern Plain and in some areas of the Western Plain); in all other parts of the country, the patterns of languages are similar to ethnicity (even if there is a much greater number of non-Chlouvānem-language/creole speakers than of non-Chlouvānem people, as many ethnically hybrid people are counted as Chlouvānem even if they have three or more non-Chlouvānem ethnicities in their family tree): large urban areas are predominantly Chlouvānem-vernacular speaking, as are the most densely populated areas along rivers and most of the coasts, while the rural hinterlands mostly speak a non-Chlouvānem vernacular. Haikamotē in the Northern Far East, the most populated and most densely populated diocese in the country, is a partial exception as it is the only diocese outside the Plain and Jade Coast (and minor, sparsely populated areas) where speakers of a Chlouvānem vernacular are over 90%. Tūnambasā, Seikamvēyeh, and to a lesser extent most other ethnic dioceses are areas where the non-Chlouvānem vernacular is generally more widespread.<br/>Note that, while in cities the main vernacular is most often a Chlouvānem one, due to their generally more cosmopolitan nature they see a larger usage of the classical language in daily colloquial interactions.

Ethnic enclaves in the present-day Inquisition are rare, as housing is dependent on state allocations and ethnicity does not play any role. Before Inquisitorial times, however, it was common that major cities had some quarters where particular ethnicities were concentrated (these all had, however, also Chlouvānem residents). While today even in these quarters all houses are state property, they often have traces of the original culture in shops that often have been run by the same family for centuries, as well as in architecture. Particularly famous ones are to be found in port cities, with the Skyrdegan Quarter (''teñjābipoga''; [[Skyrdagor|Sky]].: ''skyrdegan zsezseljen'') of Līlta being the largest of its kind.

The population of the Inquisition is very unequally distributed throughout the national territory. The eastern part of the Nīmbaṇḍhāra-Lāmberah plain, together with the neighboring Jade Coast and its surroundings, is the most densely populated area on the whole of Calémere, and similar densities may be found in coastal Haikamotē, Hirakaṣṭē, and Kainomatā dioceses in the East. On the other hand, there are many mostly rural areas as well as sparsely populated areas such as the taiga in the far Northeast, the Southern rainforest, and most high mountain chains; the most notable example is perhaps the arid belt of deserts and semi-deserts with little population due to a widespread lack of reliable water sources.<br/>

Many of the most important cities of the Inquisition are on or near the shores of the ''Jahībušanī Sea'' (''jahībušanī ga jaryā''<ref>Note the adpositive construction, even if the original name is a genitive (of the probably Kāṃradeši theonym ''Jahībušanā'').</ref>) - the huge marginal sea bordered by the Jade Coast, the eastern part of the Plain, the Near East, and parts of the Far East: among the most important ones there are Hūnakṣaila, Līṭhalyinām, Kūmanabūruh, Līlta, Hilyamāmah, Huñeibāma, Līlekhaitē, and Naiṣambella from west to east, plus the capital Līlasuṃghāṇa that lies inland but on the tidal Lake Lulūnīkam (''lulūnīkam ga gūltis''), and Lāltaṣveya which lies on the Nīmbaṇḍhāra delta.

! No. !! City<ref>An apical '''ṭ''' after the city name denotes it is an ''eparchy'' (ṭūmma).</ref> !! Diocese !! Population₁₂ <small>(3872)</small> !! <small>Population₁₀ (6422)</small> !! Tribunal

| 1 || [[Verse:Chlouvānem Inquisition/Līlasuṃghāṇa|Līlasuṃghāṇa]] ^ṭ || Nanašīrama || 9Ɛ.42.535 || <small>29,698,169</small> || Jade Coast (Lake Lūlunīkam)

| 2 || Ilēnimarta ^ṭ || Kanyāvālna || 56.2Ɛ.ᘔ69 || <small>16,484,913</small> || Jade Coast (mid-inland)

| 3 || Līṭhalyinām ^ṭ || Latayūlima || 44.ᘔ0.Ɛᘔ9 || <small>13,148,337</small> || Jade Coast (coastal)

| 4 || Līlta ^ṭ || Mīḍhūpraṇa || 3Ɛ.48.691 || <small>11,792,845</small> || Jade Coast (coastal)

| 5 || Cami ^ṭ || Haikamotē || 3ᘔ.03.475 || <small>11,452,121</small> || Northern Far East

| 6 || Līlikanāna ^ṭ || Āturiyāmba || 31.09.215 || <small>9,222,641</small> || Southern Far East

| 7 || Mamaikala || Sūṃrakāñca || 28.0ᘔ.987 || <small>7,981,303</small> || Namaikęeh - Northern Plain

| 8 || Lāltaṣveya || Aṣasārjātia || 25.Ɛ0.Ɛᘔ4 || <small>7,445,932</small> || Eastern Plain

| 9 || Līlekhaitē || Hūnakañjaiṭa || 22.73.9ᘔ9 || <small>6,621,393</small> || Near East

| 10 || Hilyamāmah || Siramajāra || 20.5ᘔ.490 || <small>6,093,612</small> || Eastern Plain

| 11 || Naiṣambella ^ṭ || Yayadalga || 1ᘔ.Ɛ9.259 || <small>5,718,309</small> || Southern Far East

| 12 || Ajāɂilbādhi || Ajāɂiljaiṭa || 19.81.492 || <small>5,393,774</small> || Jade Coast (mid-inland)

| 13 || Lūkṣṇyaḍāra || Ārvaghoṣa || 17.97.416 || <small>4,927,122</small> || Jade Coast (deep inland)

| 14 || Lūlunimarta || Ogiñjaiṭa || 17.43.802 || <small>4,817,090</small> || South

| 15 || Kalikarāsnah || Ħaiṣaulēnia || 16.94.416 || <small>4,673,106</small> || Northeast

| 16 || Kimbahēši || Ndejukisa || 16.31.6ᘔƐ || <small>4,543,907</small> || West

| 17 || Yotachuši || Hachitama || 15.52.965 || <small>4,338,653</small> || East

| 18 || Kūmanabūruh || Takajñanta || 15.17.7Ɛ3 || <small>4,264,119</small> || Jade Coast (coastal)

| 19 || Hālyanēṃṣah || Tatmājaiṭa || 14.5ᘔ.045 || <small>4,102,325</small> || South

| 20 || Hūnakṣaila || Jhūtañjaiṭa || 13.9Ɛ.731 || <small>3,939,157</small> || Jade Coast (coastal)

The largest metropolitan area in the Inquisition is the one extending mainly on central-eastern Haikamotē diocese, centered on Cami, with a population of 43,357,289 (1.26.2Ɛ.035₁₂) people according to the most accepted definition.

Compared to other developed nations, the Inquisition also has a relatively high fertility rate, with a median of 2.2 children per woman; despite infant mortality sharply declining in the last hundred years (to the point that the Inquisition has one of the lowest rates on the planet) and better economic conditions, the fertility rate has not declined that much due to a traditional preference for large families and need for workers in the agricultural sector.<br/>

After the Kaiṣamā ended, it was the time of the so-called "new progressivists", somewhat more open than the hard-line Yunyalīlti Communism-influenced High Inquisitors that worked during the Kaiṣamā (Great Inquisitor Mæmihūmiāvi Kañeñǣkah ''Læhimausa'' continued to hold power for a further twenty years, until her death in 6398 (3852₁₂), though embracing "new progressivism"). During this period, immigrating into the Inquisition became easier, especially for people from poorer Védrenian countries, and peaking after 6387 (3843₁₂) with the start of the first of the Dabuke Civil Wars right across the western borders of the Inquisition. Many immigrants from all continents (apart Evandor and, to a lesser extent, Púríton; also immigration from most countries of the former Kaiṣamā greatly decreased) entered the Inquisition during this period, but most of them had difficulties in founding immigrant communities due to immigrants being redistributed and housed in different parts of the country upon arrival. Children of "new progressivism"-era immigrants, for this reason, are all considered Chlouvānem as they readily integrated into mainstream Chlouvānem culture, as did most of their parents anyway.

While "new progressivism" proper is considered to end soon after the election of Great Inquisitor Chilamulkāvi Praṣṭhyæša ''Naryekayah'' in 6398 (3852₁₂), these immigration policies continued until well into the reign of the following Great Inquisitor Kælidañcāvi Læñchlīñchlē ''Mæmihūmya'' (elected in 6408 (3860₁₂) after Praṣṭhyæša resigned); late Kañeñǣkah- and early Praṣṭhyæša-era policies aimed at East-West "reconciliation" also had the effect of easing immigration from the West, and in fact there has been a moderately large number of Western middle-class, educated people who came to the Inquisition, mostly working in the education and scientific sectors. However, the bulk of immigrants continued to come from poorer countries of Eastern Védren, parts of the former Kaiṣamā, and Ovítioná; the 6405 (3859₁₂) earthquake and tsunami in the Inner Skyrdegan Sea, that hit the well developed Greater Skyrdegan economies very hard, also had the effect of increasing immigration from those areas.

 

===Skin colour statistics===

* the '''vindṛṇīṭah''' group (<small>11 and lower</small>) is the colour of “whites”: despite being fairly common on Calémere it is hardly native to the lands of the Inquisition, apart from the taiga in the far Northeast and the islands off the Northeastern coast, as well as descendants of Evandorians in the northwestern dioceses (former colonies of Western powers) and later middle-class Evandorian immigrants. As those were historically sparsely populated areas, ancestral people of those areas are few; and as that kind of immigration is not so relevant in percentage terms, it is the rarest group, amounting to only 1% of all Chlouvānem.

The main health issue among Chlouvānem people is considered to be the suicide rate. Suicide (''demikaudaranah'') is the leading cause of death for people under 40₁₂ and has grown to become a serious problem. The rate is very high due to the social pressure inherent in Chlouvānem culture, which has often led people, especially young workers and students, to be easily ashamed for even minor mistakes or failures and Chlouvānem society not being particularly tolerant of this. Due to the Yunyalīlti worldview valuing the community more than the individual, suicide has historically been considered the most honourable way to die, and part of a process of natural selection, as the dead’s place in the community will be taken by someone better suited.<br/>These reasons have also led, especially among young people (particularly the age range from 12₁₂ to 22₁₂) to the popularity of "suicidal games" (''demikaudarħildoe'', pl. ''-ħildenī''): actual plannings of mass suicides masked as games. This has been a particularly hot topic in the news since in 6418 <small>(386ᘔ₁₂)</small> 43 young people committed suicide on the same day across the diocese of Kainomatā; while many such games have been stopped and the organizers often executed, some of them periodically pop out and it has been estimated that many hundreds of all yearly suicides of young people in that age range is due to these phenomena. Parts of the society, though, haven't condemned these games as much as the government did, with people even referring to them as a kind of "needed help" in order to find a simple and right way to do it.

Nowadays, even some of the most traditionalist people have recognized that suicides in the Inquisition are a serious problem as suicide rates, particularly among people aged 16₁₂ to 24₁₂, have continued to rise yearly for the last 15 years, and many failed attempts have led to people frequently becoming paralyzed or with other serious injuries and thus incapable of leading a normal life. Many suicide hotlines have been set up by local governments in order to give assistance and some dioceses have begun to provide psychological visits for free to “vulnerable subjects”, and there have been cases of employers being convicted and serving 2+6+2 months prison sentences<ref>A mild sentence in Inquisition justice, consisting of two months of forced work, six months of prison detention (including socially helpful jobs), and two months of house arrest.</ref> for instigation to suicide (''demikaudarīlgis'') - there have been however pressures towards Inquisitors in order to give harsher sentences for such crimes, including a full 7+7 sentence<ref>Seven months of forced work plus seven months of prison detention. Note that 14 months is the length of the Calemerian year.</ref>; anti-suicide politics have also resulted in more surveillance near bridges at night and especially many lifeguards being employed all night long along beaches after many people committed suicide by drowning themselves into the sea or lakes; anyway, the results are still hard to see as, despite governmental efforts, popular opinion still sees suicide as an honorable act.

The northern border of the plain is made up by the Camipāṇḍa ("great white") mountains, one of the longest mountain chains of Calémere and also the highest. It contains Calémere's highest mountain, mount Laikadhāṣṭra, which is 5.Ɛ77 pā (10,315₁₀ — about 10,717 m = 35,160 ft) high and lies on the border between the dioceses of Ñarigeiras and Dūlāyirjaiṭa (the actual peak is in Ñarigeiras; the border passes through a slightly shorter peak to the northwest).

The southern border between the Great Plain and the equatorial rainforest (which is, topographically, also mostly plain) is marked by a distinct biome that makes this area so special: the huge wetlands created by the many rivers that flow northward from the various hills in the northern part of the rainforest. This area is basically a huge network of swampy forests, and is known in Chlouvānem sources as the ''halumi paɂītumi no ṣveya'' - literally "wall of [[w:igapó|igapós]] and [[w:várzea forest|várzeas]]", and extends through the dioceses of Dhārvālla, Tamīyahāna, the southern third of Ārvaghoṣa, Talæñoya, and the southern part of Nanašīrama. The dioceses of Vælvmaichlam and Yalyakātāma, and to a lesser extent also Ñaryākātāma all have similar habitats and northward-flowing rivers (Vælvmaichlam's ones are outside the basins of the Great Plain), but are included in the major area of the southern rainforest instead.

The Lanamilūki river, which is the one with the largest flow in the area, is particularly significant as it flows through the historical homeland of the Laifutaši culture, which was one of the indigenous cultures that influenced the Chlouvānem the most; the clearwater Lanamilūki, which flows north through eastern Talæñoya, then forms the border between Šraḍhaṃñælihæka and Nanašīrama before reaching Lake Lūlunīkam at Līlasuṃghāṇa, the Inquisition's capital, is also symbolically important and an extremely famous and visited area today due to the relatively unspoiled várzeas around it (and igapós around its right-bank tributaries) and the many holy sites of the Yunyalīlta. The Lanamilūki river itself is mentioned various times in the Yunyalīlti holy books.

The South is very sparsely settled: the inland rainforest is inhabited by a plethora of ethnic groups, Chlouvānemized to various degrees, almost all of them numbering in the thousands of people and limited to a few villages; coastal areas are more populated, but still 90% of the South's population are concentrated in the three metropolitan areas of Lūlunimarta (6 million people), Hālyanēṃṣah (5 million), and Kælšamīṇṭa (1.8 million, not on the coast but on the delta of the Yunaikhūla, the South's longest river and also the one with the largest drainage basin). Still, even in the dioceses containing these cities, the territory outside those metropolitan areas is sparsely settled. The diocese of Ājvalēnia, in the northeastern part of the region, bordering the Jade Coast to the north, is the only one with an actual network of settlements, but (unlike the Jade Coast, and more similar to the "villages on rivers" pattern of the South) almost all along its three major rivers. The mountains in northern Ājvalēnia include mount Maichlikaiṭah, an extinct volcano which is, at 6ºN, the only point in the Inquisition's tropics with a permanent snow cover at the top.

The Chlouvānem Inquisition borders, on land, 19 other countries (plus another one through a maritime border); clockwise from the southeast:

Kondutewa - Ikembete - Maji-Ndola - Ênêk-bazá - Répéruton - Aréntía - Maëb - <small>''Tārṣaivumi Gulf''</small> - Džemleštew - Leñ-ṱef - <small>''Little Ivulit''</small><ref>The word ''ivulit'' is [[Qualdomelic]] for "sea", but in Chlouvānem it has been imported to refer to two bodies of water - the Greater Ivulit or High Ivulit (''lalla ivulitah''), the southwestern inlet of the Skyrdegan Inner Sea, dividing Qualdomailor and Ylvostydh on the eastern shore from Oempras, Ebed-dowa, and Leñ-ṱef on the western one, and its own southernmost inlet, the Little Ivulit (''ñikire ivulitah''), divided between Qualdomailor (NE shore), Leñ-ṱef (NW shore) and the Chlouvānem diocese of Līnajoṭa (the southern part). In Qualdomelic, the High Ivulit is known as Western Sea (''ivulit căd ittungaq''), while the Little Ivulit is known as Southern Passage Gulf (''kiswulit căd allațeă sa nănngiup'').</ref> - [[Qualdomelic#Qualdomailor|Qualdomailor]] - Brono - ''Skyrdagor (maritime border only)'' - Fathan - Gorjan - Tulfasysz - Ogotethep - Gwęčathíbõth - Arkjatar - Aksalbor - Union of New Égélonía

All neighboring countries on land have road links with the Inquisition and all except for Répéruton and Aréntía also have rail links, even though the single crossing to Aksalbor, in the far northern taiga of the Inquisition, across the Brūmādis river by the 55th parallel north, is very lightly travelled. The only connection with Arkjatar is also sparsely travelled, due to its remote location inside the taiga; despite being just south of the 52nd parallel north, it is part of the northernmost direct coast-to-coast crossing in Eastern Márusúturon (the aforementioned road to Aksalbor ultimately feeds into this road in eastern Kēhamijāṇa diocese). The links with the countries to the west - except for Répéruton, whose border lies in an uninhabited desert area and the only road there is an unpaved desert track - are all in good conditions but the roads on the other side of the border often aren't (except for Maëb, whose roads are all in good conditions), particularly in Ênêk-bazá and Ikembete, as a consequence of ongoing wars in those countries.

* the hot deserts, i.e. most of the West and sporadic parts elsewhere (Hāyanidēva in the South and parts of the inland Northeast).

* boreal climates, including both the extreme continental subpolar climate of taiga-covered Kēhamijāṇa, and the two islands of Hokujaši (mainly cool summer humid continental) and Aratāram (also cool summer humid continental in the west; the eastern coast has a subpolar oceanic climate). The far northern tip of Aratāram island, due to the effect of the Targhāni Current and of the constant wind, has a tundra climate and Calémere's southernmost sea-level Northern hemisphere tree line, just north of 53ºN.

Gardens are a characteristic of most Chlouvānem cities, with older areas of major cities often having hundreds of them, ranging from very small ones in what once were the backyards of the rich, to extensive ones such as the Gardens of the Inquisitorial Palace in central Līlasuṃghāṇa or the Moon Lake Garden in Lāltaṣveya. Starting from the earliest, shrine-based function (most gardens have symbolic elements representing particular moments of the life of the Chlamiṣvatrā as depicted in the Holy Books of the [[Verse:Yunyalīlta|Yunyalīlta]]), throughout two thousand years of Chlouvānem history the functions of gardens have been varied, including pure contemplation of beauty, observation of natural phenomena, use as a classroom-like learning space for temple schools, scientific study of plants, and growing of fruits and vegetables in temple orchards. Today, nearly all gardens have public access, and are places of worship and of relaxation at the same time. Pure gardens (i.e. not park-garden hybrids) are a typical tourist attraction, with a sizable number of Chlouvānem spending their vacations in other areas of the nation just to see various gardens, from famous ones in large cities to smaller, unknown ones in countryside towns.<br/>Historically, the Chlouvānem garden art had spread to the Skyrdagor (who elaborated on that, creating the rock garden (in Chl. ''tamirlālya'' "rock garden" or ''teñjābi rālya'' "Skyrdegan garden") and spreading it back to the Chlouvānem world) and to the Bronic and Qualdomelic peoples; more recently, modern Chlouvānem "garden culture" has to some extent spread, in Kaiṣamā times, not only in Brono and Qualdomailor but also in all other nations of the former Union (Imuniguro-Xenic terms: ''rangja'' ([[Qualdomelic|Qua.]]), ''ragea'' ([[Brono-Fathanic|Bro.]]), ''raŋya'' ([[Brono-Fathanic|Fat.]]), ''haanya'' ([[Soenjoan|Soe.]]), ''ranya'' (Enegenic)).

Modern Chlouvānem parks (''jarmān'') are a different category, but the main distinction between them is that parks are considered "non-artistic" gardens, with less or no religious symbolism and less emphasis on the contemplative side. Anyway, many urban parks have one or more gardens in it, and some very large gardens (as, for example, the Gardens of the Inquisitorial Palace) have a few areas not typical of gardens but associated with parks, such as benches and a few orchards and lawns. The aesthetic design of urban parks and many paths in them, however, is usually inspired on the one of gardens; a notable effect of this is how Chlouvānem urban parks tend to have, on average, more trees and thicker wooded areas than parks in other countries. Pick-your-own orchard areas are commonly found in many parks, though fruit trees are more usually scattered in all green areas of cities.<br/>Especially in the latest 30 years, Chlouvānem cities have grown to be some of the greenest ones on Calémere, aided by environmental-friendly policies based on religious tenets and fueled by public concerns on urban heat island effects. All of the extensive green areas between panel apartment blocks are kept as parkland, often with fruiting trees here and there, and due to the fact most Chlouvānem live in such vertically-extended panel apartment blocks, such areas between them usually constitute the vast majority of the land area in cities and wards built in the last 70 years. Other results of this policies towards "greener cities" are the covering of skyways and overpasses with evergreen vines, as well as construction of green roofs. Such developments, especially in the monsoon-prone areas of the East, are designed to absorb rainwater and reduce the risk of flooding, while [[w:xeriscaping|xeriscaping]] is commonly implemented in the arid climates of the Western Chlouvānem Inquisition.

[[File:Inquisition-tribunals-dioceses.png|thumb|border|center|1000x641px||alt=Political map of the Inquisition.|Political map of the Inquisition highlighting tribunals (white dioceses do not belong to any tribunal) and diocese borders. The fifteen largest cities are marked, with their rank by population ([[Verse:Chlouvānem Inquisition#Largest cities|see above]]).]]

The highest level is the ''diocese'' ('''juṃšañāña'''), comparable to a federate state; their head is a ''bishop'' ('''juṃša'''). Many dioceses in an area with shared economical and cultural characteristics are grouped in an administrative unit called ''tribunal'' ('''camimaivikā'''), which intervenes in common regional economic planning and is as well an important statistic unit.<br/>

There are in total 171 dioceses in the Inquisition, divided into 18 tribunals (but two dioceses - the Kāmilbausa and the Kāyīchah islands - are not part of any tribunal, both being insular dioceses between the "mainland" of the Inquisition and the continent of Védren<ref>The Kāyīchah islands are geologically on the Védrenian plate and actually considered part of Védren in every major source.</ref>): ''Jade Coast Area'' (16, <small>lilac in the map above</small>), ''Eastern Plain'' (10, <small>dark light blue</small>), ''Namaikęeh - Northern Plain'' (7, <small>brown</small>), ''Central Plain'' (9, <small>violet</small>), ''Western Plain'' (7, <small>golden orange</small>), ''Inland Southwest'' (8, <small>earth green</small>), ''Coastal Southwest'' (6, <small>deep green</small>), ''South'' (14, <small>cyan</small>), ''Near East'' (6, <small>orange</small>), ''Southern Far East'' (7, <small>red</small>), ''Far Eastern Islands'' (6, <small>grayish blue</small>), ''Northern Far East'' (9, <small>yellow</small>), ''East'' (9, <small>light green</small>), ''Northeast'' (12, <small>salmon</small>), ''North'' (9, <small>dark light blue</small>), ''Near West'' (15, <small>purple</small>), ''Northwest'' (7, <small>light blue</small>), and ''West'' (10, <small>dark blue</small>). Population of the dioceses ranges from 1.67.ᘔƐ.ᘔ02₁₂ (55,717,346) (''Haikamotē'' in the Northern Far East) to 7.217₁₂ (12,403) (the ''Nukahucē'' islands, a remote chain of coral atolls part of the Far Eastern Islands tribunal but somewhat isolated from them). Diocese area ranges from 887,794 km² (''Samvālšaṇṭrē'', in the Northwest, almost entirely consisting of a large desertic or semi-arid endorheic basin) to 208 km² (the ''Nukahucē'' islands)<ref>Land area only.</ref>.

Some dioceses consist of two separate administrative units with a single religious head - these are mostly newer developments, where effectively a new "state" has been created for all matters except the most strictly religious ones. Depending on the diocese, these separate units may bear the name of ''province'' ('''ṣramāṇa''') - for larger but less densely populated areas - or ''eparchy'' ('''ṭūmma''') - for smaller, mostly urban areas. Eparchies are a special kind of administrative division, as they are only divided in municipalities, but they are normally counted as cities statistically - for example the capital city of the Inquisition, ''Līlasuṃghāṇa'', is listed as the nation's largest city, with 9Ɛ,4 raicē/29.8 million inhabitants - there is however no such entity as the city of Līlasuṃghāṇa, but only its eparchy. There are in total seven eparchies in the Inquisition: ''[[Verse:Chlouvānem Inquisition/Līlasuṃghāṇa|Līlasuṃghāṇa]]'' (diocese of Nanašīrama), ''Ilēnimarta'' (diocese of Kanyāvālna), ''Līṭhalyinām'' (Latayūlima), ''Līlta'' (Mīdhūpraṇa), ''Cami'' (Haikamotē), ''Līlikanāna'' (Āturiyāmba), and ''Naiṣambella'' (Yayadalga); apart from the latter (counting 16,1 raicē/4.5 million people), the first five have more than 36 raicē (~10.4 million) inhabitants - Līlikanāna falls just short of it - and are the six largest cities of the country.

The next local level is the circuit ('''lalka'''), whose denomination changes in some dioceses — '''hālgāra''' (district) in parts of the Southern Far East; '''jāndaca''' (county) across the Northeast; '''bamaba''' (kingdom) in most Western dioceses; '''būlīṃhaka''' (flag) in the rural North; '''tamekih''' (assembly) in the three rainforest dioceses of Talæñoya, Yalyakātāma, and Vælvmaichlam (in the latter, the city of Pamahīnēna (the largest inland rainforest city of the Inquisition) is coterminous with the assembly), and '''lanaikiloe''' (island council) in the Kāyīchah islands — without major differences in competences (though it should be noted that competences of circuits or equivalent administrations are not centralized, but defined by the diocese or province).

The lowest level of local administration is the "municipality" one — whose names are in most dioceses either ''parish'' ('''mānai'''), ''city'' ('''marta'''), or sometimes ''village'' ('''poga'''). The distinction between them is mostly of population, with municipalities above a certain population (in many dioceses 40.000₁₂ (82,944) people) being considered cities. The distinction between villages and parishes is more blurry and varies more between each diocese, with villages usual ly being independent municipalities whose populations are either very small in size compared to nearby ones, or located in sparsely populated areas.

Clusters of nearby mid-small parishes often form an entity called ''inter-parish territory'' ('''maimānāyusire ṣramāṇa'''), sharing between them some basic services like recycling, local transport, or fire protection.<br/>

Large uninhabited or extremely sparsely populated areas are often not assigned to any municipality, but are administered by the circuit and defined as an ''extra-parish territory'' ('''šrimāṇāyusire ṣramāṇa''').

| rowspan=8 | Diocese<br/>(''juṃšañāña'') || colspan=3 rowspan=4 | Eparchy<br/>(''ṭūmma'')<br/><small>''de facto'' diocesan level for non-liturgical matters</small> || City-level borough (''martęs martausire poga'')<br/><small>or Sector (''chūltām'')</small> || rowspan=2 | Borough (if urban) (''martausire poga'')<br/>or Hamlet (if rural) (''mūreh'')

| Parish (''mānai'') || rowspan=2 | Hamlet (''mūreh'')

| rowspan=2 | Inter-parish territory (''maimānāyusire ṣramāṇa'') || Parish (''mānai'') || rowspan=2 | Hamlet (''mūreh'')

| colspan=3 | Extra-parish territory (''šrimāṇāyusire ṣramāṇa'')<br/><small>May be divided in or include Census Places (sg. ''lailiniañayutia''), which are not administrative divisions.</small>

A number of dioceses in the Inquisition are '''ethnic dioceses''' (''lailnekausire juṃšañāña'', pl. ''lailnekausirāhe juṃšañāñai''), home to native, non-Chlouvānem ethnicities. In these dioceses, the languages of the titular ethnicities are co-official in every aspect of public life and members of these ethnicities usually have "land rights" that other ethnicities do not have (for example there are usually substantially faster waiting times for housing allocation for titular ethnicities when compared to ethnic Chlouvānem).<br/>
It should however be noted that in all but one of these dioceses (Tūnambasā), the titular ethnicities are less than half of the population, being as low as 9% for Hūnakañai in Hūnakañjaiṭa (most ethnic Hūnakañai do live there — but the diocese includes the 10th largest city of the Inquisition, Līlekhaitē, which is predominantly Chlouvānem). With the exceptions of the Bazá (Chl. ''Basā'') in Tūnambasā and the Čathísǫ̃́g (''Chandisēkai'') in Jįveimintītas, all other titular ethnicities are only native to the territories of the Inquisition. The Bazá, which are the largest group in their ethnic diocese (78%), are also numerically the largest of any non-Chlouvānem titular ethnicity in the Inquisition.<br/>Note that, despite the small number of ethnic dioceses, most of the country is actually a patchwork of different ethnicities with multiple spoken languages. However, ethnic dioceses are those where the non-Chlouvānem ethnicity is generally more homogeneous; in some cases, ethnic dioceses are actually less ethnically diverse than many other regular ones; compare many dioceses of the South, where the Chlouvānem element is generally small (smaller than in most ethnic dioceses), but the population is divided into many small ethnicities, up to nearly 30 (often numbering in the few thousands of people, due to the sparse settlement of those rainforest areas) in some cases.

The possibility of making Mevikthænai diocese (in the North) the ethnic diocese of the Ogotet' people has been proposed many times on the grounds of it being part of the historical Ogotet' lands. However, so far this has not been approved due to its long current history outside Ogotet' influence (it was Skyrdagor long before it was Chlouvānem) and the fact that Ogotet' people in Mevikthænai do not reach 10% of the population - in fact, most Ogotet' people in the world live in diaspora communities especially on Márusúturon and even in the Ogotet' nation of Ogotethep their number only reaches 30% of the population (most of it is of Skyrdegan or Čathísǫ̃́g origin).

Hybrid nouns, combining a local element and a Chlouvānem modifier, are also very common, in names such as ''Yañcajāṇa'' (''yañca'' ethnonym + ''jāṇa'' "field") or ''Toramimarta'' (Toyubeshian ''tora mitō'' "last market" + ''marta'' "city"); more rarely, there have been partial calques, with an extreme example being ''Lališire Keleitimarta'' (new *Keleita city), episcopal seat of the Northwestern diocese of Tārṣaivai, founded by the Cerians with the name of ''Celéutía Opéuso ínema'' (New Celéutía City), referring to the ancient Íscégon city of Clestéia (today ''Klastê'' in western Nordûlik, but known as ''Celéutía'' in Cerian), where the "new" and "city" elements were translated but the proper name of the city was simply adapted to Chlouvānem phonology.<br/>Fully Chlouvānem names are usually descriptive, as ''Ājvalēnia'' "coast of gold" or ''Yāmyagērisa'' "foggy lake", but a few of them are celebrating, as ''Cami'' "great" or ''Āramimarta'' "city of peace".

When used in compounds, the cardinal points appear as ''kēham-'' (north), ''maichle/a-'' (south), ''samvāl-'' (west), and ''nalei-'' (east), as well as often, especially in newer settlements, ''helaṣ-'' (northeast), ''talęe-'' (southeast), ''māħim-'' (southwest), and ''nēdrā-'' (northwest), e.g. in names such as ''Maichlahåryan'' "Southern Gorjan" or ''Naleigeiras'' "Eastern Gate".

* LIL+4 <small>(CER+16:53′40″)</small> — time of Naiṣambella (''naiṣambelli avyāṣa'')

* LIL+3 <small>(CER+15:53′40″)</small> — time of Cami (''camīyi avyāṣa''), sometimes also time of Līlikanāna (''līlikanāni avyāṣa'')

* LIL+2 <small>(CER+14:53′40″)</small> — time of Haltakimarta (''haltakimarti avyāṣa'')

* LIL−1 <small>(CER+11:53′40″)</small> — time of Lūkṣṇyaḍāra (''lūkṣṇyaḍāri avyāṣa''), in the South also time of Hālyanēṃṣah (''hālyanēṃṣi avyāṣa'')

* LIL−2 <small>(CER+10:53′40″)</small> — time of Arāmimarta (''arāmimarti avyāṣa''), sometimes also Brono-Fathanic Time (''bronopatalumi avyāṣa'')

* LIL−3 <small>(CER+9:53′40″)</small> — time of Nalkahīrṣa (''nalkahīrṣi avyāṣa''), sometimes also time of Mālim (''mālimi avyāṣa'') or Qualdomelic Time (''kvaldēmǣldumi avyāṣa'')

* LIL−7 <small>(CER+5:53′40″)</small> — time of Kimbahēši (''kimbahēšeyi avyāṣa'')

Great Inquisitor Nāɂahilūma, during her reign, openly supported Chlouvānem cities to become more glorious and worthy of their role as centers of all civilization by adding in them new monumental buildings. Nāɂahilūmi architecture is less ornate than many previous styles, but is characterized by its strong eye-catching functional forms but still inspired by traditional designs; to Earthly eyes they remind of Fascist architecture, but slightly softer due to its frequent use of multiple thatched roof tiers. Among the many examples of Nāɂahilūmi architecture, some of the most important ones are the Light of Purity Tower (''kailāchlærim ga kārmāsa'') in Līlta, the huge new Hall of the People (''laili nāyāṣamva'') stadium and forum in Ajāɂilbādhi, and most notably the many examples in Līlasuṃghāṇa, which was seen as Great Inquisitor Nāɂahilūma as the most important center of civilization due to its role as holy city of the Yunyalīlta and seat of the Inquisition, and thus of the ultimate guide of what is right to follow. Great Inquisitor Nāɂahilūma first gave orders to create the new Episcopal Palace (''(lališire) juṃšadaṃṣrāṇa''), a monumental building in central Ṣrāvamaila ward, with many decorations completed using gold and gems from seized Skyrdegan artistic artifacts, and then the Parade Avenue (''lonenūnima'') and the People's Exhibition Ground (''laili maišildāryai''), an enormous exhibition ground along the lakeshore of Lūṣyambādhi, just north of Ṣrāvamaila. Other monuments include the three Nāɂahilūmi-era monumental gates<ref>Albeit these "monumental gates" function mostly as triumphal arches, they definitely resemble [[w:paifang|]] more than anything else. The only two such gates that actually may be said to be triumphal arches (albeit of the quadrifrontal type), in imitation of Western styles, are both in Līlasuṃghāṇa: the Kerultugi Gate (''kerultugi geiras''), whose construction was started by Great Inquisitor Nāɂahilūma commemorating the successful invasion of Evandor, but wasn't completed until well after the war, and the Gate of Communism (''yaivcārṇædanīyi geiras'') built in the Kaiṣamā era. Late in her reign, Great Inquisitor Nāɂahilūma had planned another Kerultugi Gate to be built in Līlta, her native city, but she was deposed even before a sketch could be made.</ref> (the Skyrdegan Gate (''teñjābausire geiras''), the Bronic Gate (''bronausire geiras''), and the Kuyugvaṣi Gate (''kuyugvaṣyausire geiras'')), and the Holy People's Gate (''brausalaili geiras''), a monumental complex (not only a gate) meant to glorify the supremacy of the Chlouvānem people as keepers of the ultimate knowledge (the Yunyalīlta). The most famous Nāɂahilūmi-era building is though the Hall of Purity (''kailānāyāṣamva''), a temple-like monumental building which was possibly thought by the Great Inquisitor as the ultimate monument to herself, celebrating her politics aiming for complete world purity as the most important person to ever have lived since the Chlamiṣvatrā taught the Yunyalīlta two millennia before; in fact, the centralmost ''jādamīlakeh''<ref>Personification of the Yunya.</ref> - a ''chlæraprasādham'', or statue of the Chlamiṣvatrā -, an oeuvre by Līnænuliāvi Lūlulkaicai ''Hāliehaika'', bears a striking resemblance in her facial traits to Great Inquisitor Nāɂahilūma. Among the building's ornaments there are also numerous references to the plan for purity by Great Inquisitor Nāɂahilūma, representing Līlasuṃghāṇa as the central place of the world, ultimate model for purity for the rest of the world, ruled by the Chlouvānem people and living following the Yunyalīlti principles. The building was not completed during Great Inquisitor Nāɂahilūma's reign, but only twenty years later, even after her death. Today it stands on the opposite side of the Gardens of the Inquisitorial Palace relative to the Inquisitorial Palace  (''murkadhānāvīyi amaha'') and the Blossoming Temple (''junyāmiti lārvājuṣa''), and it is the largest piece of Yunyalīlti architecture which is not a temple (there are eight ''lārvājuṣai'' which are larger, including the Blossoming Temple, as well as the Monastery of Gāṃrādhyah Mountain (''gāṃrādhyah ga ñarei ñæltryāmaha'') in the diocese of Cambhaugrāya). It is obviously not devoted to the public worship of former Great Inquisitor Nāɂahilūma and her achievements, but it is thought of instead as a monument to the ultimate purity of nature and to the Chlouvānem people, purest among the human creatures.

The '''East-West Global War''', known in Chlouvānem as the '''War for Cleanliness''' (''blautamita nali saṃrasta'' - in common speech simply "the War" (''saṃrasta'')) officially began with the Chlouvānem Inquisition's invasion of Kalo across the Ynvys Pass on 6323 (37ᘔƐ₁₂), 22 mailaheirah. In a night-time operation, a column of about a hundred tanks had crossed from Listord to Kalo, mainly through Ynvys but also through the neighboring Kedve and Pysmog passes. The small hamlet of Ysotor Nys on the road from Kedve pass was the first place to be conquered by the Chlouvānem forces, and in the early morning troops were parachuted outside the city of Nornog, the main city of Eastern Kalo, located at the foothills of the Ynvys Pass, some 30 km from its tip. Like most of Evandor, Kalo had just finished a few months before a long war (the Second Spocian War on Evandor) and the "safer" Eastern areas were not as protected as the rest of the country, which had anyway lots of internal problems due to the extended wars; even if a Chlouvānem threat had been considered, no action had been taken because it was thought of as a remote possibility. Nornog fell in less than two hours and the ever-increasing invasion forces quickly spread across Kalo, aided by the beginnings of spring. It took fourteen days for the Chlouvānem days to take over all of the country.

During the easy invasion and conquest of Kalo, neighboring countries started looking worried at the Chlouvānem forces, but their much lesser military power ultimately stood no chance when their invasion began; in the meantime, the Chlouvānem got an easy ally in Evandor: in Holenagika, militar and revolutionary leader Uiskehg Ohdsqoaihd ([ˈuʃkeː ˈojsqɔj], also known by its Chlouvānemized name Khadmāñcāvi Otskhåda ''Uškē'') , member of the local Yunyalīlti minority, had taken power three months before, and his regime immediately sided with the Chlouvānem; as the Holenagic people were the only one in Evandor to have a Yunyalīlti part, the government propaganda centered on this to proclaim the superiority of Holenagika on all other neighboring countries; this helped Ohdsqoaihd to gain also the support of the nationalists, as the Yunyalīlti minority was no large than 6% of the population. The Holenagic forces made landfall on the continent, in Bénia, which prompted a declaration of war by Ceria and Nordúlik - despite active protest in both countries, as they were the strongest but also the most hard hit by the (victorious) war against Spocius - against the northern Evandorian country; two days later, on 1Ɛ ñariāyāmyah, in response to their involvement against Holenagika, the Chlouvānem forces invaded eastern Nordúlik.

Nordúlik and Ceria, while historically being enemy countries due to them being the two countries with the largest colonial empires, as allies proved to be a tough nut to crack for the somewhat underprepared Holenagic forces to the west and even for the better prepared Chlouvānem forces to the east. While the Chlouvānem managed in a few years to conquer large tracts of southern and southeastern Evandor (including all of Auralia, but failing to conquer all of Nivaren due to the better knowledge of the locals of the impervious mountainous terrain), and also the far northern country of Gathuráni (with invaluable help of the Holenagic forces, due to their far better preparation in cold climates), it took years for the Chlouvānem to break through the plains of Nordúlic to Ceria, and this phase of the war was marked by the most cruel war acts that ever happened on Calémere. On 6325 (37Ɛ1₁₂), 7 kanamiprātas, the Chlouvānem forces tried to break through the hilly and densely populated Foškon valley in southern Nordúlik - one of the country's main industrial districts - and started a series of four chemical attacks that took place during the next five days, by spraying gas on the cities of Lešra, Frekuta, and Josubren, killing about 150,000 people. Less than a month later, on 1 pāṇḍalañši, the city of Hrejd in central Nordúlic, used as a base by the Chlouvānem, was reconquered by the Nordúlik forces after a series of bombings that ultimately went to kill more locals than Chlouvānem people.

Another large-scale chemical attack was carried out on 6325, 6 murkāsena on the city of Popat in northern Móleach, killing about 85 thousand people. During the same year, in the first Chlouvānem offensive against Ceria (while the Holenagics were already at war in the western part of the country), on 10 mailaheirah the northeastern coastal city of Rédósuon was completely destroyed by the first atomic bombardment in Calemerian history - five more atomic bombardments were to follow, against the Cerian cities of Némon Ínéma (6325, 20 camirādhās), Érenon (6326 (37Ɛ2₁₂), 3 pāṇḍalañši), and Nírende (6326, 19 kanamimaila), the Nordúlic city of Herfen (6326, 22 kanamimaila) and Oquontuo, main port of the southern Evandorian country of Helinetia (6326, ᘔ būṃṣprātas).

During the later months of 6326 (37Ɛ2₁₂), the Cerian forces scored their first major victory of the war by defeating the Holenagic army at Éosin in western Ceria. Despite the Chlouvānem attempts to rescue the western front offensive, the defeat proved to crack down the whole Holenagic army, as the Cerians, together with the insurgent Besagren partisans, were able to defeat more times the Holenagics in western Evandor. The Cerian forces then managed to carry out, during the night of 15 camimæchlyē, a single surprise airstrike on Ṅäeqfab, capital of Holenagika, which had a large impact on Holenagic public opinion. Sixteen days later, Holenagic anarchists tried to kill Ohdsqoaihd but failed; the news of the failed coup, however, ignited a series of popular revolts that broke out into a civil war; with the help of Cerian airstrikes, the partisans were able to resist against the army, but it was a military coup by the army that ultimately deposed Ohdsqoaihd on 6326, 7 māltapārṇāvi. The army, collaborating with the exiled Holenagic government in Ceria, ultimately signed a peace treaty with Ceria and the other Western nations on 1 kanamiprātas.

Meanwhile, the Chlouvānem forces had occupied even more parts of Evandor, but were struggling - unprepared with the bitter cold - to advance north into Gathuráni and south into the mountains of Nivaren. The westward advance, however, was marked by a series not only of atomic bombardments, but also general airstrikes and chemical attacks. The deadliest, and to date last, chemical attack to happen on Calémere, was the one on the city of Úráson, the industrial capital of southern Ceria, where more than 300,000 people died during three days of chemical attacks starting from 6326, 22 pāṇḍalañši. The Chlouvānem advance into Cerian lands slowed a bit during the winter, but by the beginning of spring they had control over more than 70% of Ceria, laying siege to the regions of northwestern Ceria - the economic and cultural center of Evandor.

The situation in Greater Skyrdagor was however almost completely in favour of the rebels; Askand had already declared independence on 26 ñaryāyāmyah, followed by both Aksalbor and Skyrdagor on 5 bhaivyāvammi and then Karynaktja on Ɛ bhaivyāvammi. On that day, the Chlouvānem forces only had control on most of Gorjan (which had been annexed to the Inquisition and had a large number of Yunyalīlti even among native Skyrdegan people) and the southern half of Eszubat, the southernmost island of Skyrdagor. Brono and Fathan, while not Skyrdegan, had also revolted, as had most of the occupied countries between Evandor and the Inquisition.

The situation in Greater Skyrdagor, however, remained critical and, coupled with the revolts of people in the native Chlouvānem lands, ultimately led to the Inquisitorial Conclave putting into accuse Great Inquisitor Nāɂahilūma on 2 īlāmyasena, and, contrary to all expectations, Baptist Daulidēmā voted the same two days later. In the early morning hours of 6326 (37Ɛ2₁₂), 5 īlāmyasena, Great Inquisitor Kælahīmāvi Nāɂahilūma ''Martayinām'' was arrested and deposed from her role, effectively putting an end to her reign after 21 years. This was ultimately a landmark decision, as Great Inquisitor Nāɂahilūma's reign proved to be the last truly despotic one in Chlouvānem history, granting almost no individual freedoms and emphasizing a cult of personality where the Great Inquisitor was hailed as the newest coming of the Chlamiṣvatrā. Great Inquisitor Nāɂahilūma's abuses of power were also strongly condemned since then, and there has been to date no other so explicit call for holy war.<br/>

After the fall of the Great Inquisitor, on 1Ɛ īlāmyasena Amabuyāvi Maɂikembītā ''Læhimausa'' was elected as her successor; Kælahīmāvi Nāɂahilūma ''Martayinām'' was later, after the end of all war situations, condemned by a tribunal with new Great Inquisitor Maɂikembītā as the highest judge; to extreme surprise, she was spared of capital punishment and, after two years of prison, ended up living in her native Līlta as a nanny until her death in 6340 (3804₁₂). To the surprise of many, she didn't get a state funeral, becoming the first (and so far only) non-executed former Great Inquisitor to be refused one. She is however still held in high esteem by most Chlouvānem and, among many tributes, in 6400 (3854₁₂) Great Inquisitor Chilamulkāvi Praṣṭhyæša ''Naryekayah'' personally ordered the constuction of a statue in her honour, today standing at the center of the square in front of the central station of Līlasuṃghāṇa.

Just after the election of Great Inquisitor Amabuyāvi Maɂikembītā ''Læhimausa'', her first major concern was signing a peace treaty with the insurgent countries of Greater Skyrdagor, formally recognizing their independence; this was done during a six-day summit in Tol Braszon in western Karynaktja and finally signed on 6326 (37Ɛ2₁₂), 8 hælvyāsena. The peace treaty - known as the Peace of Tol Braszon or as the Northern Peace - established that all of historical Greater Skyrdagor, minus Gorjan, would become independent as six different countries: Skyrdagor (including the area that would later become the independent country of Ylvostydh), Askand, Aksalbor, Arkjatar, Karynaktja, and Tulfasysz. The Inquisition also agreed to finance rebuilding of many local government offices in the Skyrdegan countries as recompensation for the damages caused by the Chlouvānem invasion and rule - this proved to be extremely unpopular at home and was to negatively influence public opinion of Great Inquisitor Maʔikembītā for part of her reign, but it was posthumously recognized as a great strategical move in order to secure peace for the Inquisition and not let Skyrdegan countries fall into the Western sphere of influence or build their own one.

The final settlement to the emergency situation in the other occupied countries was finally found in the new year, during a summit starting on 6327 (37Ɛ3₁₂), ᘔ māltapārṇāvi, in the city of Mamaikala in the northern Nīmbaṇḍhāra plain. The treaty signed there on 14 māltapārṇāvi effectively united all of these countries and the Chlouvānem Inquisition in a supranational organization called the ''Union of the Purified States'', more commonly referred to as ''Kaiṣamā'' as the acronym of its Chlouvānem name, ''ekailai ṣarivāṇumi mālna''. The Kaiṣamā established a vast border-free space of more than half of the whole continent of Greater Evandor, consisting of 19 countries: the Inquisition, Brono, Qualdomailor, Soenjŏ-tave, Leñ-ṱef, Kŭyŭgwažtov, Džemleštew, Jalašmořea, Morufalhay, Ebed-dowa, Šurugu-tae, Derbontoo, Berkutave, Enegen-tövön, Aqalyšary, Taruebus, Haletyğyr, Snatåriiw, and Brydvazon-tavy. Those 19 countries (20 from 6372 (3830₁₂) when Gorjan became independent from the Inquisition)<ref>Note that, in the present context, "(countries of the) former Kaiṣamā" refers to 23 countries: those 20 mentioned here plus three that gained their independence after the Kaiṣamā ended: Fathan (from the Inquisition), Kurešov-tawy (from Snatåriiw), and Köbüntaw (from Kŭyŭgwažtov).</ref> also shared, due to the Kaiṣamā, a common military force, currency, and external policy, as well as many aspects of a planned economy.<br/>

The Great Inquisitor is elected by the Conclave of Bishops (''juṃšumi lanedāmeh'') every 10₁₂ years, but there’s no limit to the times a Great Inquisitor may be reëlected and she may resign whenever she wants to; often in the past Great Inquisitors remained in charge for their whole life, but today resigning (often in the form of not accepting the candidature in the next conclave) is becoming increasingly common. The longest serving Great Inquisitor was Mæmihūmyāvi Kañeñǣkah ''Læhimausa'' who served for 4ᘔ₁₂ <small>(58)</small> years, from 3804 until her death in 3852 (6340-6398).

| Kūldendēlāvi Lęlemunāri ''Tālimausa''<br/><small>(6242-6294)</small> || 3773, 25 lalyāñaiṭa<br/><small>6279, 29 lalyāñaiṭa</small> || 3786, 3 kanamimaila<br/><small>6294, 3 kanamimaila</small><br/>''(died in office)'' || Līlekhaitē

| Namihūlšāvi Šūlteniyæha ''Nājaldhīm''<br/><small>(6255-6333)</small> || 3786, ᘔ kanamimaila<br/><small>6294, 10 kanamimaila</small> || 3796, 14 kanamimaila<br/><small>6306, 16 kanamimaila</small> || Līlasuṃghāṇa

| Hālyehulcāvi Kīvarṇibayeh ''Lañikaiṣa''<br/><small>(6275-6344)</small>  || 3796, 14 kanamimaila<br/><small>6306, 16 kanamimaila</small> || 3798, 9 lalyāñaiṭa<br/><small>6308, 9 lalyāñaiṭa</small><br/>''(resigned)'' || Ilēnimarta

| Kælahīmāvi Nāɂahilūma ''Martayinām''<br/><small>(6269-6340)</small> || 3798, 10 lalyāñaiṭa<br/><small>6308, 12 lalyāñaiṭa</small> || 37Ɛ2, 5 īlāmyasena<br/><small>6326, 5 īlāmyasena</small><br/>''(deposed)'' || Līlta

| Amabuyāvi Maɂikembītā ''Læhimausa''<br/><small>(6286-6367)</small> || 37Ɛ2, 1Ɛ īlāmyasena<br/><small>6326, 23 īlāmyasena</small> || 37Ɛ4, Ɛ murkāsena<br/><small>6328, 11 murkāsena</small><br/>''(resigned)'' || Cami

| Kailemūrṣāvi Julaṃhārka ''Mæmihomah''<br/><small>(6299-6375)</small> || 37Ɛ4, 17 murkāsena<br/><small>6328, 19 murkāsena</small> || 3804, 1ᘔ murkāsena<br/><small>6340, 22 murkāsena</small> || Līlekhaitē

| Mæmihūmyāvi Kañeñǣkah ''Læhimausa''<br/><small>(6317-6398)</small> || 3804, 1ᘔ murkāsena<br/><small>6340, 22 murkāsena</small> || 3852, 20 bhaivyāvammi<br/><small>6398, 24 bhaivyāvammi</small><br/>''(died in office)'' || Jāṇajohika

| Chilamulkāvi Praṣṭhyæša ''Naryekayah''<br/><small>(6361-)</small> || 3852, 25 bhaivyāvammi<br/><small>6398, 29 bhaivyāvammi</small> || 3860, 4 īlāmyasena<br/><small>6408, 4 īlāmyasena</small><br/>''(resigned)''|| Hālyanēṃṣah

| Kælidañcāvi Læñchlīñchlē ''Mæmihūmya''<br/><small>(6369-)</small> || 3860, 9 īlāmyasena<br/><small>6408, 9 īlāmyasena</small> || 3870, 1ᘔ īlāmyasena<br/><small>6420, 22 īlāmyasena</small> || Hilyamāmah

| Hæliyǣšāvi Dhṛṣṭāvāyah ''Lairē''<br/><small>(6398-)</small> || 3870, 1ᘔ īlāmyasena<br/><small>6420, 22 īlāmyasena</small> || ''incumbent'' || Līlasuṃghāṇa

The Conclave of Bishops (''juṃšumi lanedāmeh'') is the organ of the Inquisition which elects (or rëelects) the Great Inquisitor. The Conclave of Bishops is formed by all bishops of Yunyalīlti dioceses - not just those in the Inquisition - thus numbering at least 207 electors (171 bishops in the Inquisition and 36 abroad), plus the Head Monks of fourteen different monasteries, and eventually up to six "Conclave enterers" (''lanedāntalonīn'') named by the preceding Great Inquisitor. Every elector in the Conclave, as long as they're female and have entered the 23₁₀rd year of age, may be elected as Great Inquisitor; Bishops of the Inquisition's territories are most commonly elected (also because they are the majority), but compromise may result in other candidates get elected: current Great Inquisitor, Hæliyǣšāvi Dhṛṣṭāvāyah ''Lairē'', was elected in the Conclave of 6420 (3870₁₂) which she entered as a ''lanedāntalonīn''<ref>She had, however, been ''acting maid'' (''labdarṣilardhīka'') of Šulegāvi Ghūrvāyelišā ''Lileikhura'', Bishop of Līlasuṃghāṇa.</ref>.

'''Monastic Orders''' (''ñæltryucamūh'', pl. ''-camūvai'') have a peculiar status in Chlouvānem society as their monasteries have an extremely high degree of autonomy that they're usually said to be "independent" from the Inquisition; as each recognized monastic tradition may have divergent interpretations of the Holy Books, the laws followed in them are sometimes not the same as outside; they rely on the Inquisition for services, foreign representation, and, through various agreements, all of them have come to recognize the Great Inquisitor as a spiritual guide - in fact, Head Monks of a few monasteries do take part in the Conclave of Bishops. Monasteries are especially important as education facilities, offering curricula somewhat different from the standard Inquisitorial ones but completely accepted in the wider society. Monastic Orders, in order to be recognized as such an independent entity, must be accepted as such by the Great Inquisitor. Currently, there are 386 monastic orders in the Chlouvānem Inquisition (on a total of 401 throughout the whole of Calémere), with about 1,100 individual monasteries.

'''Legions''' (''jānilšeidah'', pl. ''jānilšeidai'') are congregations formed exclusively by voluntary laypeople that operate inside society, mostly as localized specific support to the state. Different Legions operate in different fields, but most commonly they do provide extrascholastic education - it should however be noted that, according to recent statistics, about 65% of primary and secondary school teachers in the Inquisition are members of some Legion -, pre-Kindergarten services, recreational and holiday activities (summer sports and gymnastics camps) for school students, operation of [[w:Emergency medical services|EMS]], civil security support in case of emergency, general support to poor and ill people, and, especially abroad, services for Chlouvānem people living outside the Inquisition as well as Yunyalīlti proselytism. The latter element is, outside Yunyalīlti-majority countries, very controversial, as many Legions operate in Western countries as terrorist groups and have been responsible for most of the deadliest terrorist attacks in the West since the end of the East-West Global War; the fact that all Legions are recognized and endorsed by the Inquisitorial central power (a Legion only legally exists after having been confirmed by the Inquisitorial Conclave) remains, to date, the most notable issue that keeps relations between the Inquisition and the Western bloc very tense and problematic.

Every (non-private) workplace, sub-parish-level district, factory, or barracks in the Inquisition forms its own Synod (''galtirāh'') which elects a delegate (''pidnalmęlīn''), operating under [[w:imperative mandate|imperative mandate]], to the local (parish-level) Synod. Each parish-level Synod then elects its own delegates (from this level upwards operating under free mandate; numbers vary depending on the diocese) to the upper-level Synod. At the diocesan level, there is a distinction to be made in different dioceses: most dioceses have a Diocesan Synod (''juṃšañāñi galtirāh'') which is formed both by Inquisitors, nominated inside the local branches of the Inquisition, and delegates of lower-level Synods. Dioceses that include an eparchy have a Higher Diocesan Synod (''juṃšañāñi lalla galtirāh'') whose membership is divided in three parts: one third of diocese-nominated Inquisitors, one third of delegates of the Provincial Synod(s) (which, in these dioceses, include both Inquisitors and laypeople), which must be composed of an equal number of Inquisitor delegates and lay delegates, and the last third of delegates of the Eparchical Synod (which is only composed by laypeople).

All ethnic dioceses except for Hūnakañjātia have, at circuit-level and above, two separate Synods, one only composed by delegates belonging to the titular ethnicity and the other for all other people. The "kings" or "queens" or the sixteen ceremonial kingdoms in the West and in the South are entitled to membership in the local Diocesan Synod - this is, however, the only practical, non-ceremonial, role given by their charge.

There are, however, different departments - whose activities are most often carried out by laypeople, even if controlled by the Inquisition - for more specific tasks. All of them follow the same internal structure as the Inquisition (branches for dioceses or eparchies, circuit-level divisions, and parish-level ones or inter-parish territories). All of their troopers are typically called ''dhurvān'' (at the most basic rank):

The economy of the Inquisition is a mixed economy with a strong religious approach dictated by the Yunyalīlti worldview. This is a substantial difference as key aspects of Chlouvānem daily life - mirrored in economy - are the emphasis on environmentally sustainable policies, minimization of non-basic needs, and collective instead of individual interest. A key difference is that, in Yunyalīlti economics, the focus is not on gaining (profit), but on minimizing losses (to the environment); this is typically resumed by Chlouvānem philosophers as pursuing spiritual wealth in opposition to material wealth. For this reason, it is difficult to properly analyze this type of economy by means of indexes such as GNP, as they don't analyze Chlouvānem economy in its entirety.<br/>

Structurally, being the Inquisition a theocracy, this means that the state is omnipresent in the economy, having a practical monopoly in almost all sectors, most notably heavy industry, as well as extraction and sale of raw materials. Agriculture is divided between large state farms (''yanadhartānai'', sg. ''yanadhartāna'') and collective farms (''camūdhartānai'', sg. ''camūdhartāna''), with a minor role played by private gardens (including those of schools); private enterprise is limited to artisanship (which, however, remains an important part of the economy, especially in sectors such as clothing production), some service agencies, and to some extent in electronic consumer goods - a sector where privates usually design phones, computers, etc. and develop their softwares but the material products are built in state factories. Private light industry (small manufacturing), does exist, albeit in far smaller quantities than in other countries and almost always with some degree of state control, and has been a growing sector ever since the fall of the Kaiṣamā. The state can however control basically everything through the six-year development plans and also through tax incentives or, notably, controls by religious police in order to block "heretic" economic activities; the emerging of rich people through exploitment of the capitalist elements of the private sector is strongly limited by the taxation system, which forbids people from having more than a certain value of personal assets, with everything gained over that amount having to be surrendered to the state.  

Retail shops in the Inquisition are still mostly artisans (''āndaralila'', pl. ''āndaralelyē'') for non-food products, while food is usually sold at market stalls (''ñoɂabemuh'', pl. ''ñoɂabemuvai''). "Traditional" supermarkets are not a common sight throughout the country, except for the large state-run department stores, the ''ṣarivāṃluvai'' (pl. ''-luvāye''), which almost exclusively sell products from state industries and state farms, and are typically huge, often monumental buildings, at the heart of large cities; the ṣarivāṃluvai in the central square of Līlta is the largest commercial building in the Inquisition. Another type of retail shop that is often found in large cities is the Chlouvānem equivalent of a convenience store, called ''lalyāluvai'' (literally "night market") because they are reliably found open during the night (in some areas, it is common for them to be closed during the day). Convenience stores are also usually found at railway stations, bus/ferry terminals, and airports.<br/>

Another category of retail shops that may be identified is that of generic shops (still called ''ñoɂabemuh''; market stalls may be disambiguated as ''laṃghabemuh'' if needed), most of the time state-run, which can be compared to supermarkets, scaled-down versions of department stores, selling state-produced wares only — they are usually cheaper than artisanal products, but on average of lower quality.

The ''kuviluvai'' is a particular type of retail shop where goods can only be purchased with foreign hard currencies (or foreign exchange certificates called ''kaustānnūlia'', pl. ''-nūliai'') and not with the yaltan (which is non-convertible); they are aimed at Inquisitiorial citizens in possess of foreign currency and, most notably, at tourists. They sell mostly goods aimed at export as well as limited Western imported products.<br/>

Visiting indoor shops in the Inquisition typically involves paying the same cultural respects as entering houses or offices: shoes have to be removed at the entrance of most shops.

Automotive industry in the Chlouvānem Inquisition is dominated by state-owned factories, each one selling a single or a few types of cars under its own brand. Chlouvānem cars are also sold throughout the whole Eastern bloc. The largest factory on Calémere is the ''halcūmai'' (''haltakimarti cūllumi maimālchas'') in Haltakimarta, Kainomatā diocese, in the Northern Far East. The main brands sold in the Inquisition are the ''Halcūmai'', ''Ṣurcūmai'' (from Ṣurvāla, Perelkaša diocese), ''Irucūmai'' (Iruvāṇi, Jolenītra), ''Yañcūmai'' (Yañcajāṇa, Latayūlima), ''Taicūmai'' (Tairaholka, Kūlyambārih), ''Rocūmai'' (Rotasūn, Tārṣaivai), and ''Šæcūmai'' (Šæmānnah, Vuvateñārta). The compact and cheap [[w:Kei car|naidacūlla]] model 14 (HLT-1114) from the Haltakimarta factory has become an iconic symbol of car transport throughout the Eastern bloc, and its first generation (produced from 6352 (3814₁₂) to 6380 (3838₁₂)) is probably the best-selling car in Calemerian history, having been sold all throughout the former Kaiṣamā, Greater Skyrdagor, in the poorer economies of non-Eastern bloc countries in Western Márusúturon, Védren, and Ovítioná, and even in some Western countries, due to it being a reliable and comparatively cheap car. Some of them may still be seen in Chlouvānem cities today, 44 years after their production ended.

The ''yaltan'' (officially known as Inquisitorial Yaltan, in Chlouvānem ''murkadhānāvīyi yaltan''; pl. ''yaltan''; abbrev. CHY or '''y''' — commonly also Chlouvānem Yaltan (''chlǣvānumi yaltan'')) is the currency of the Chlouvānem Inquisition, and also legal tender in the Republic of Fathan and in the Republic of Qualdomailor, and de facto currency in Soenjŏ-tave, Leñ-ṱef, and other countries of the former Kaiṣamā. The name ultimately comes from Lällshag ''jagtåg'' {{IPA|[ˈjaŋtɑŋ]}}, meaning "seashell". <br/>

The yaltan is divided in two units: the first division is called ''camelīṃṣah'' (pl. ''camelīṃṣai''; abbr. '''c''' - from ''cami'' "grand" and Lällshag ''egynce'' "tenth part") and the second is called ''nagyuṣis'' (pl. ''nagyuṣais''; abbr. '''n''' - from Lällshag ''nahuci'' "it is cut down"). As any other Chlouvānem measurement, the yaltan is not decimal but duodecimal: one yaltan equals to 16 (18₁₀) camelīṃṣai, and one camelīṃṣah is equal to 30 (36₁₀) nagyuṣais; thus there are 460 (648₁₀) nagyuṣais in one yaltan.<br/>There are a few unofficial subdivisions, such as the ''komalunda'' (Lällshag ''kåmågunda'' "snail shell") or ''māmina'' (from ''māmei'' 10₁₂),  equal to 10 (12₁₀) camelīṃṣai, or ⅔ of a yaltan.

The current yaltan (CHY) was formally introduced in 6378 (3836₁₂) replacing the former Yaltan of the Union of the Purified States (YKAi; ''ekailai ṣarivāṇumi mālyāvi yaltan''), which was however already colloquially known as Chlouvānem Yaltan and, as 1 CHY equalled 1 YKAi and the old coins and banknotes kept being legal tender for a few years, this was not perceived as a real change in the Inquisition.

The coins of the yaltan are (all values are base 12; all coins are round unless specified):

# the 1y coin of nickel-plated steel, holed with smooth edge; the 2y coin of nickel-plated steel, holed, square, and with a reeded edge, which is the largest; and the 3y coin, the highest-valued (and heaviest) coin, bi-metallic with a ring of copper-plated steel and a center of brass-plated steel, with reeded edge.

All coins are scaled, each one being slightly larger than the one with the smaller value, except for the 2y coin being larger than the 3y one and for the 4n and 10n ones and the 3c and 4c ones having identical size.

The banknotes of the yaltan are readily identifiable by their colour:

# the 10y banknote is red;

# the 20y one is green;

# the 40y one is lilac;

# the 60y one is blue;

# the 100y one is bluish gray in the previous series, which is still the most commonly circulating one, and orange in the newest;

# the 200y one is yellow.

* ''juṃšemāvi'' (the Episcopal), organ of the Episcopal Conference (''juṃšumi galtirāh''), a coordinate assembly of all Bishops.

* ''yaivcārṇædǣnah'' (the Communist), organ of the Official Representative in the Inquisition of the International Communist Union (''murkadhānāvye yaivcārṇædanīyi galababhrausire samvītam''), only issued on workdays.

The ''mulipenai'' can only be accessed inside its participating countries and, in the Inquisition, for the general population there is no way to access the general internet, which requires special authorizations: only government offices, a small number of computers in a few universities and companies, and citizens listed in the ''kaucādaṣavåla'' (''kaucāṃkraye daranēm lā ṣarivāṃlaili vålkurah'', List of Citizens with Activities in Foreign Countries) for countries outside the Eastern bloc can access the international internet. Citizens in the latter list and diplomats are also the only ones that can access the ''mulipenai'' abroad.<br/>Foreigners in the Inquisition can access the international internet but not the ''mulipenai''; it is to be noted, however, that in the countries of Greater Skyrdagor, as well as in Gwęčathíbõth and C′ı̨bedǫ́s, both the ''mulipenai'' and the general internet coexist (even if access to the latter is not as widespread, reaching up to 28% of the population in Tulfasysz and 26% in Karynaktja), and censorship on Skyrdegan sites is generally less strict than the one of Chlouvānem ones; there have been cases of Skyrdegan sites on the ''mulipenai'' blocked in the Inquisition.

The international calling code of the Inquisition is '''+87''' (''+864'' for the Lalla Kēhamyuñca) — this is the same in all of the country, including the Kāyīchah islands which are geographically in Védren, despite +8x being the prefixes for Márusúturon<ref>+8x only includes countries in Márusúturon, but many countries of Wírdaryȁngdé use +2x (as parts of Evandor also do), and almost all Dabuke countries use +3x (as Védren)</ref>. Landline numbers typically begin with an area code, which is a zero plus more digits - from one to four. The nine most basic area codes (00 is reserved for a few governmental numbers) are given to nine large metropolitan areas in various parts of the country: 01 is Līlta, 02 is Līlasuṃghāṇa, 03 is Cami, 04 is Ajāɂilbādhi, 05 is Līlikanāna, 06 is Līṭhalyinām, 07 is Ilēnimarta, 08 is Naiṣambella, and 09 is Mālim (the latter is not as populated as the others, but is the largest metro area in the North and West of the Inquisition). As areas grow with lower inhabitants, further digits are added to the area code. For example, the sparsely populated diocese of the Putaitā islands has the area code 03701.<br/>Mobile phone numbers do not have such an area code beginning with 0~, as all mobile phone numbers begin with a "mobile code" of three digits, the first one being 6 (most commonly), 7, or 8.

* As a measure to fight pollution, ownership taxes are very high, particularly in the most urbanized dioceses. Fuel - while mostly being ethanol-based as a byproduct of sugarcane lavoration - is also more expensive than in most other countries; it should be noted, however, that about 45% of all private vehicles are electric-powered.

The Chlouvānem Inquisition uses left-hand traffic, except for some minor mountain roads without guard rails. Among the 18 bordering countries, most of them use left-hand traffic too (Greater Skyrdagor and the former Kaiṣamā all switched to LHT after the early Fourth Era Chlouvānem invasion, except for Brono (and Fathan, at the time not independent) which already used LHT), except for New Égéloníya in the east and Ênêk-bazá, Répéruton, Aréntía and Maëb in the west, which use right-hand traffic.

* The ''juṃšañāñi ūnima(i)''/''dorah(-ai)''/''līlta(i)'' (literally "diocesan road(s)/route(s)/path(s)"), trunk roads of diocese-wide importance. The actual term of the three used depends on the diocese.

Indications on road signs are exclusively written in Chlouvānem all throughout the country, but ethnic dioceses may have bilingual direction signs (on diocesan, circuitary, and local roads), and some additional informations may be added in languages of neighboring countries in areas close to the borders; bilingual information signs in Chlouvānem and Skyrdagor are particularly common in the North. Distances are always expressed in [[Chlouvānem/Morphology#Length|traditional units]]; measures are to be understood in ''vyaṣojrai'' in the absence of a unit sign.

The train network is however the backbone of people- and freight transport in the Inquisition: 49 of the 50 busiest rail stations on Calémere are in the Inquisition, with four out of the top five<ref>Ṣrāvamaila (1st), Nājādāneh (2nd), Gājāharḍāṇeh (4th), and Saṃryojyam (5th).</ref> being in Līlasuṃghāṇa (the other one is in Cami). Major cities all have suburban railways and, often, large subway networks, that efficiently cover large areas of territory and form the main links among communities in that area. Among major cities, Līlasuṃghāṇa is served by 129 rail lines with about 1,200 individual stations (it should be noted, however, that it is a very special case as in this network there is not a clear division between subway lines, rail lines, and trams (many subway lines are actually [[w:Stadtbahn|Stadtbahn-like]] systems); many subway lines are also not self-enclosed and have [[w:Through_train|through services]] on other lines), with many more served by some of these lines in neighboring areas in the rest of Nanašīrama or other dioceses (Kāṃradeša, Šraḍhaṃñælihæka, Talæñoya); among systems that do not include tram lines, Greater Ilēnimarta (extending outside its eparchy) is served by 83 lines and about 800 stations<ref>Some of these stations in southern Kanyāvālna would also count for Greater Līlasuṃghāṇa, as they're about halfway between the two cities.</ref>; in the metro area of central-eastern Haikamotē (sometimes Greater Cami<ref>A pun in Chlouvānem (''cami cami''), given that ''cami'' already means "great".</ref>) the number of lines exceeds 250 with some thousands of stations.

Railway lines are common even in rural areas, with in fact most settlements being located near railways, and rail lines being the most common means of passenger transport overall. Railway stations are also major meeting points in cities and towns, usually lying in a major square; in small towns they’re often surrounded by the main services like bars, post offices, banks, and a few shops; the most important stations in large cities are true shopping malls or even multifunctional buildings with offices and hotels: the stations of Cami-Tautehana and Līlasuṃghāṇa-Ṣrāvamaila are the 2nd and 3rd largest public buildings<ref>The largest buildings in the Inquisition are aircraft and spacecraft building halls, with the Construction Hall at the Dīlthutalāki Cosmodrome being the largest one (and second-largest on the planet).</ref> in the Inquisition (after the Main Terminal of Mamaikala International Airport).<br/>Most of the network is nationalized, managed by local branches of the ''Mugada'' (''murkadhānāvīyi galtarlīltumi darañcamūh'', "Inquisitorial Railway Group", also called ''mugacamūh''), but there are some local lines, especially when part of subway networks, which are privately managed.

* ''Nuppagai'' or, officially, high-speed trains (''lalla nuppāmitap galtargais'' — ''nuppaga'' is actually the name of the line, not of the service, even if that's how it is colloquially known as), which link major cities at speeds usually exceeding 320 vyā-g (vyāṣojrai per Chlouvānem hour) (about 325 km/h).

* Maglev trains (''lākterṣaikyap galtargais'') are the fastest land vehicles on the planet, capable of reaching 700 vyā-g (about 711 km/h) and they are used on a few important routes, stopping in major cities only. Maglev trains are operative on three routes, all in the Jade Coast or the Eastern Plain:

Boats are very commonly used on rivers and are - together with railways, where present - the main method of transport in the southern rainforest and in the far northern taiga. Inside metropolitan areas with many waterways or on lakes - like Lūkṣṇyaḍāra, Pamahīnēna, and to a lesser extent also Līlasuṃghāṇa - there often are boat lines connecting various settlements.

Every school in the Inquisition by law requires pupils to wear a school uniform, called ''(tarlāmahi) emibausya'' (pl. ''emibausyai''). Obviously, as all clothing, these vary according to the region due to the wildly different climates, but they're usually of modest white- or light blue-dyed, or even undyed fabric everywhere; the typical mark that differentiates different schools is a small piece of cloth called ''kitalilvan'' (literally "house belt") that pupils tie to their left forearm; each school has its own motif or simply its name written on it. In most cases (as the majority of the population lives in year-round hot and often wet climate areas), the choices are the ''glaɂa'' (a large shirt-like cloth covering the legs, tied at the waist) and ''dhūbas'' (neckless shirt, often without sleeves, coming down up to the legs) typically aimed at boys, and the ''maghātam'' (a pair of baggy trousers) with ''pajlāka'' (a loose long shirt, often simply a large piece of cloth with spaces for the head and arms) typically aimed at girls (the choices are however not gender-dependent (many schools, in fact, give ''maghātam'' and ''pajlāka'' to everyone, or a ''pajlāka'' instead of a ''dhūbas'' for boys too), as usually the parents and pupils decide together what to take — the important thing is that no other kind of outer clothing is allowed). As in most buildings, street shoes must be changed at the entrance; everyone is usually required to wear either a pair of ''junyoe'' slippers or the more rustic straw rope ''varṇaigi'' sandals, even in those areas where going barefoot outside is common. There are less strict rules on hairstyles, and they're allowed as long as they are not of Western Calemerian style. Most pupils, however, sport a traditional ''pomai'' chignon.<br/>Monastic schools have different rules, as the clothing is usually the same as monks.

Chlouvānem schools are divided in three stages, two of them mandatory. The first stage, non-mandatory, is the ''lahīla tarlāmaha'' (first school), called ''saminyahikeika'' (literally "children lecture garden") in some dioceses. Children usually begin going in it in their fourth year of life following Chlouvānem age count <small>(= children at least 3 years old)</small>, but a few schools, especially monastic ones, allow even children one year younger. Anyway, in rural areas it is still somewhat common for children not to go to first school, getting the equivalent basic education at home instead. In first school, children start learning how to read and write, and first schools are exclusively in Chlouvānem, bringing full exposure to the lingua franca instead of the local variant. During the second year of first school, children start being read and commented a few important extracts from the holy books of the Yunyalīlta.<br/>First school is not divided in grades, as classes are always mixed-age; one class usually contains from 25 to 40 children. Almost every parish (= municipality) of the Inquisition has at least a first school, often administered by the local temple.

The second stage, and the first mandatory one, is the ''šermālgyumi tarlāmaha'' (basic school), which is always either government-controlled (''šarivāṇi š. t.'') or monastic (''ñæltryaukire š. t.'') — private basic schools are forbidden by law<ref>As everywhere in Chlouvānem society, monasteries are considered neither private nor public, but almost like a world for themselves, even partially independent from the Inquisition itself.</ref>. Like for first schools, almost every parish has at least a basic school; in the smallest parishes that have them, it is usual to have first and basic schools in the same building or plot of land.<br/> Grades of basic schools are age-dependant, though it is not rare to find pupils that skip the second grade due to a particular talent, passing directly from the first to the third grade (such a child is colloquially called ''maihælinaikīn''); much rarer is the case of children that after one or two months of the first grade are directly assigned into a second grade for the rest of the year. Children enter basic school during their sixth year of life; the four grades are called ''lahīla (heirah)'' (first (year)), ''hælinaika'' (second), ''pāmvende'' (third), and ''nęltende'' (fourth).<br/>
Basic schools, as their name already says, have the purpose of giving children the basic teachings propedeutical for everything else. In practice, this means Chlouvānem grammar (''chlǣvānumi dhāḍi našketoe''), basic notions of religion and civic education (''lileṃlīlta'' - no distinction between them is made in Chlouvānem society), maths (''smoḍatarlā''), history (''avyāṣmaita''), geography (''babhrātarlā''), sport classes (''rašvātra(i)'': archery (''nījogākonanah'') and athletics (''mædhrarašvātra'')) and usually another language: in areas with a second official language (so-called ''ethnic dioceses'') it's usually that one; otherwise it is most commonly [[Skyrdagor]] (''teñjābyumi dhāḍa''), sometimes [[Qualdomelic]] (''kvaldēmǣldumi dhāḍa''), [[Cerian]] (''jarajræltyumi dhāḍa''), or [[Brono-Fathanic|Bronic]] (''bronyumi dhāḍa'').

* ''pūnatarlāmaha'' (pl. ''-āmahai'') — work school(s);

In Linguistic Seminaries, at least three other foreign languages are taught - one of the three is almost always either Skyrdagor or Cerian (sometimes both), with Qualdomelic, Nordûlaki, Bronic, Spocian, central Dabuke koiné, Nâdjawārre, [[Soenjoan]], [[Kuyugwazian]], and sometimes Gathura, modern Nivarese, Kalese, and Helinetian being commonly offered (some are more prevalent in certain areas, e.g. Nâdjawārre, Soenjoan, and Kuyugwazian in the Northwest).<br/>

The most common traditional Chlouvānem clothing is that one native of the Nīmbaṇḍhāra plain, which the Chlouvānem spread alongside their culture in all of the equatorial and tropical areas of the Inquisition. Probably the most famous clothing pieces are the ''jånirāh'' for women and the ''glaɂa'' for men. The ''jånirāh'' is basically a long strip of cloth, usually about five or six meters long, which is wrapped around the waist and draped over the shoulder; the ''helajyā'' is a blouse usually worn together with the ''jånirāh'', underneath it to cover the breasts, but it is sometimes used as a dress on its own.<br/> Men's ''glaɂa'' is a large strip of cloth tied around the waist and covering the legs; many workers do not wear any top, but a ''pajlāka'' - a large cloth, a loose shirt/mantle, unisex, worn top-down from the head and arms, is often worn together with ''glaɂai''. Barechestedness, however, both for men and women, is not particularly bad manners in Chlouvānem society, especially in the southern regions closer to the Equator.<br/>High monks of a few ascetic monastic orders do not wear clothes at all.

Tattoos (''nītikah'', pl. ''nītikai'') are rare in modern Chlouvānem society and are often stigmatized as, in the last two centuries, have grown to be associated to members of the ''ladolkān'', crime syndicates active in most urban areas, controlling most black market activities, and being heavily persecuted by the government. Due to this, today only a minority of people have tattoos, even if there are some hints to a change as the current growth of traditionalism in the Inquisition has seen some people get traditional tattoos that somehow represent their life choices or achievements; many affirmed sportspeople have got tattoos representing the sports they're champions in (especially racing drivers and cycling stars; ironically, less so for the traditional fighting sports or archery), and the same did a few members of ''jānilšeidai'' — groups (literally "legions") that strive for Yunyalīlti purity in other countries (almost all considered terrorist groups abroad, but legally recognized philantropical organizations in the Inquisition).

An usual Chlouvānem meal is eaten communally, with food being served in large bowls and plates placed in the center of a table and then taken by the diners; foods are eaten either by hand or with chopsticks, and soups with spoons; forks and knives are however commonly used in the Northwest due to Western Calemerian influences. Dishes served in a single meal are meant to be eaten together, and are often contrasting - sweet and salty, spicy and mild, hot and cold. The two most typical types of dishes are stews (''chlemyoe'') and curries (''mēlita''); they are similar in appearance, but ''chlemyenī'' are generally less thick than curries and served in bowls, while ''mēlitai'' are thicker and served on plates; also, the omnipresent accompanying rice is typically cooked along with stews, but separately from curries and served on different plates. In countless variations, these dishes are found all across the country.<br/>Among popular dishes that are not stews or curries, ''rānāmi'' is a particularly popular one - it is a full plate of spiced rice with a cream of chickpeas and/or beans, optionally flavoured with either ''jvyarñuɂah'' (a typical delicacy of the Līlasuṃghāṇa area - a cream made from moldy and aged ''jvyara'' berry pulp) or ''vyāvamǣka'' (a mustard paste), with usually ''raṇḍālai'' (fried vegetable balls) inside them - in some riverine communities, variants with eels may be found instead.

The staple foods of Chlouvānem cuisine common across most areas are rice (''lūdya''<ref>Uncooked rice is called ''maɂika''.</ref>), sticky rice (''ñañām''), plantains (''jaɂukas'') soybeans (''miltai''), purple yam (''hunai''), lentils (''mahīra''), chickpeas (''gubham''), many other types of legumes (collectively ''bågras''), many kinds of nuts (generically ''dāneh''), and, among greens, various kinds of cabbages (''hauša'', ''šųlah'', and ''prāšan'' being three of the most common ones). Rice is the main staple food (starch source) in about half of the country, with ''saišah'' - a [[w:nshima|nshima]]-like dish made from Calémerian maize flour or ''læmāh'' (the flour of the ''lambā'' tuber) being predominant in the other half<ref>The division between rice and ''saišah'' areas is, unsurprisingly, mainly climatic: ''saišah'' predominates in areas that are more arid. The northernmost areas (Aratāram island and Kēhamijāṇa) have rye as their main starch source as they're too cold to grow reliable amounts of rice, lambā, or maize.</ref>. Spices are extensively used, as are many fruits, both fresh and pickled. With only a few exceptions (most notably tea, cocoa, and cane sugar), Chlouvānem cuisine is also often local well into modern society; buying products and ingredients from elsewhere in the country is not a common practice.

The most popular soft drink is ''kolecañīh'', which is a [[w:Kvass|kvas]]-like drink made from fermented bread; in the Jade Coast, ''maušijyārai'' (a bergamot-flavoured soda) is also extremely popular.

* The '''ranire nājaṣrān''' (or Chlouvānem New Year; literally "glowing change") falls on the first day of the year, 1 pārghuṇai (the autumn equinox).

* The '''murkadhānāvīyi pārṇam''' (Day of the Inquisition) on 10 haunyai (fifth month) is one of only three non-religious public holidays, commemorating the foundation of the Inquisition as a country, on 10 murkāsena 6291 (3783₁₂).

* The '''kaila nali jānilšeidumi pārṇam''' (Day of the Legions for Purity) on 15 (17₁₀) laindyai (sixth month) is another public holiday, dedicated to the armed forces of the Inquisition.

* The '''lališire hulei pārṇam''' (New Moon's Day) is a religious festival without a fixed date, as it falls on the first day of the lunar year.

The '''lališirāhe lallaheirdhūmi pārṇam''' ("Day of New Adults" or "Coming of Age Day") falls on the first day in the year which is also the beginning of a new lunar month. It is a public celebration – typically held in municipal halls – for, depending on the diocese, either all young adults having reached age of majority (the beginning of the 18th year of age, i.e. the 17th birthday in English age count)<ref>Under Chlouvānem (and Qualdomelic) laws, the beginning of the 18th year also marks the attainment of the driving age for cars, of the drinking and smoking age (but not the one for buying such products, which is two years later), the school leaving age, and the minimum age to marry without parental consent. The latter three thresholds are also valid for the other two mainly Yunyalīlti countries, Brono and Fathan, which however only grant age of majority with the beginning of the 19th year.</ref> in the previous year, or all young adults who in the preceding year have had the traditional rite of passage, which is either eleven months of mandatory military service or four lunar months carrying on life as a novice monk in a monastery (a practice called ''ukṣṇyañæltryāmita''); both nowadays happening after reaching age of majority, after finishing school<ref>Schools in most dioceses allow pupils to do ''ukṣṇyañæltryāmita'' - but not military service - as a substitution for an equivalent period in school.</ref>. Parents of the celebrated new adults are granted the right not to work on this day.

The '''kūlħanarai''' (grammatically plural), which falls on 29 haunyai, is a festival originally of Kenengyry peoples (cf. [[Soenjoan]] ''kuvul hynyrŏŋ'' (likely the origin of the Chl. term), Kŭy. ''kuy khanŭrokŭ'', Eneg. ''küğew henreg'') originally celebrating the winter solstice, hence analogue to the Chlouvānem ''camilalyājaṃšā'', but later shifted to celebrate winter itself, and which has a peculiar history in the Inquisition. It was adopted as a general festival in the Kaiṣamā era in the dioceses of the Northwest (which have not only the strongest Kenengyry presence, but were also former Evandorian colonies) as an attempt to have a Yunyalīlti-friendly version of the religious feast of Rebirth (''Cálen Ecozóntan'' in Cerian) celebrated in the Western world (itself, in its modern form in most of Calémere, a syncretic feast of Íscégon, Nivarese, and ancient Velken origins). The date of ''kūlħanarai'' on 29 haunyai (well in the middle of winter) was chosen in order to have an Eastern bloc replacement for both the Western New Year (1 fásónon, i.e. 21 haunyai) and Rebirth (1 and 2 áman, i.e. 4 and 5 laindyai); some of the typical Rebirth traditions in the Evandorian countries which colonized those areas of the Inquisition have been shifted to ''kūlħanarai''; the general imagery found even outside those areas (esp. in all major cities), however, is a mix of Western and Kenengyry themes. In the Inquisition, it is celebrated in the dioceses of Srāmiṇajāṇai, Tārṣaivai, Ūnikadīltha, Yultijaiṭa, and Līnajoṭa<ref>The Srāmiṇajāṇai were mostly an Auralian colony, with the southernmost part of it being Cerian, like Tārṣaivai and a few settlements in Ūnikadīltha. Most of Yultijaiṭa was a Nordûlaki colony, but its southwestern coast was a colony of the Kingdom of Bankráv. Līnajoṭa, however, had never been colony of any Western power.</ref>; only in Srāmiṇajāṇai, Tārṣaivai, and Yultijaiṭa it is a full holiday.

Geothermal springs and their associated thermal facilities (''raisa'' is the term for such a place in Chlouvānem) are among the most visited places; these are found in many areas of the Inquisition, but are especially common in the hilly or mountainous areas around the Nīmbaṇḍhāra-Lāmberah plain, in the Far East, and in the Hokujaši and Aratāram islands in the far northeast; a few of them are present also near the western coast of the jungle, with ''raisai'' around the holy mountain of ''Maichlikaiṭah'' in Ājvalēnia diocese being particularly popular due to the scenic location and for them being somewhat closer than other resorts (even if still more than 20 hours away by train) to major areas such as Līlasuṃghāṇa, Ilēnimarta, or Ajāɂilbādhi. For winter tourism, particularly popular destinations are high-altitude springs (often over 2,000m) in the Camipāṇḍa mountains that often experience high snowfall, providing the experience of bathing in hot water in subzero temperatures to tourist from areas that see few or no snow at all.<br/>

Some ''jānilšeidai'' ("legions"; non-profit private groups of laypeople promoting religious teaching), with the official endorsement of the Inquisitorial Office of International Dialogue (''galababhrausire nādældī plušamila''), organize special one-month-long summer camps in the Inquisition reserved to foreign students from their 12th to their 17th year of age (11-16), giving them the opportunity to learn Chlouvānem and experience life as Chlouvānem people do - an extremely rare opportunity for Western people, due to the difficulties of legally entering the Inquisition otherwise. This program, presently active in all countries of the ''Kayāgaprika'' (Eastern Bloc) plus Taruebus and some Evandorian countries (Ceria, Nivaren, Holenagika, Auralia, Ingvensia, Vétaní, Rašinara, Orov, Antlorija, Majo, and Bankráv), has been warmly praised in some Western countries as a first step towards a normalization of international relationships between the West and the Inquisition — at least those groups can visit the Inquisition with the certainty of being able to get back home.

While reinterpretation of older, traditional folk songs is a classical, especially in mūṃjas and laneika, there are many singer-songwriters in all styles; an example could be the most iconic Chlouvānem musician of the last century, Kālomitāvi Kaihanųu ''Dalaigin'', a native Hālyanēṃṣi but trained into laneika music, who has not only been a prolific laneika composer - so much that some of his pieces are true classics of the genre today - but has also experimented in other genres and in instrumentation, having introduced into laneika unconventional and electronic instruments. He was so popular that his sudden death in his 51st year of age shocked the whole country, with 600,000 people gathering in Hālyanēṃṣah to bring homage to his funeral pyre.