Verse:Chlouvānem Inquisition: Difference between revisions

| Chlouvānumi murkadhānāvīyi bhælā

| Chlouvānem 83,1%<br/>Kŭyŭgwažŭb <small>(''Kuyugvaṣai'')</small> 3,8%<br/>Bronic <small>(incl. Fathanic) (''Bronai'')</small> 3,3%<br/>suKalurilut <small>(''Kalurilutai'')</small> 2,0%<br/>Soenyubi <small>(''Saʔeniai'')</small> 1,7%<br/>Skyrdegan <small>(''Ṣkurdauryai'')</small> 1,1%<br/>Džemlešwi <small>(''Jelešvyai'')</small> 0,8%<br/>Yalašmak <small>(''Yalaṣmākhai'')</small> 0,4%<br/>Lenyop <small>(''Leñeyai'')</small> 0,2%<br/>indigenous minorities 2,2%<br/>others 1,4%

| Chlouvānem

| Hæliyoušāvi Dhīvajhūyai ''Lairė''

* ''chlouvānumi bhælā'' "Chlouvānem land";

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

In other Calemerian languages, there often is a distinction between the country (usually called Chlouvānem land) and the Inquisition. For example, in [[Skyrdagor]] the Chlouvānem people are called ''Snovanem'' and their country is ''Snovanemszikt'', but the Inquisition as a political body is often called ''Murkadanavi''. In [[Cerian]], Chlouvānem people are called ''Imúnigúronen'' (from the [[Íscégon]] phrase ''in mutenen ingúron'' "Eastern invaders", a term applied to many other peoples in Western history but revitalized in the Early Modern Age and applied to the Chlouvānem - the easternmost hostile people they knew about) and their country is ''Imúnigúroná'', but the Inquisition is either ''šo Murocadána'' or ''šen sévíson Imúnigúronen'' (literally Chlouvānem Church). Notably, Cerian dialects spoken in the Inquisition do not make this distinction, using ''šo Murocadána'' for both; it is to be noted, however, that all Cerian speakers of the Inquisition are bilingual in Chlouvānem and it's increasingly more common to simply use the Chlouvānem terms.

* 4 in the North (Halyanijātia, Koudavīma, Seikamvėyeh, and Dahelijātia);

After the fall of the Great Inquisitor, on 1Ɛ īlāmyasena Amabuyāvi Maʔikembītā ''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 Maʔikembītā 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 4E 41. 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 4E 91 Great Inquisitor Kailemūrṣāvi Julaṃhārka ''Mæmihomah'' 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.

The Table of Offices (''flušamaili eṇāh'') is the closest thing in the Inquisition to a government. It is composed by a High Prefect (''lallaflušamelīs'') nominated by the Great Inquisitor and a variable number of Prefects (''flušamelīs'', pl. ''flušamelīye'') - some chosen by the Great Inquisitor and some by the High Prefect - who lead the various Offices (''flušamila'', pl. ''flušameliė''), bodies acting like ministries.

* The ''dourai'' (sg. ''dourah''), translatable as "(national) routes" or "national highways", which are roads of national importance that either support expressways or are present in areas where there are no expressways. Unlike expressways, national routes do not have a standard type and a good number of them are built to expressway standards (and are thus controlled-access highways); the main distinction is that these are free; notably, orbital motorways of major cities and urban freeways are all controlled-access roads but free and thus classified as ''dourai''. Only a few ''dourai'' are toll roads, and only in a few segments like major bridges or tunnels.

* The ''juṃšañāñi ūnima(i)''/''dourah(-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.

* The ''lalki<ref>Or ''hālgāri'' (district -), ''jāndaci'' (county -), ''bamabi'' (kingdom -), ''būlīṃhaki'' (flag -), or ''tamekī'' (assembly -) depending on the actual name of the circuit-level subdivision.</ref> ūnima(i)''/''dourah(-ai)''/''līlta(i)'' ("circuit road(s)/route(s)/path(s)") are roads of circuitary importance, linking the main urban areas of a circuit. In the Nukahucė islands and in the Kāyīchah islands, where the circuit-level subdivisions are coterminous with a single island, these kind of roads are the most important there and are called ''lanāyi ūnima(i)'' (island road(s)).

Chlouvānem schools, today, are not gender-segregated, but (except for primary schools, and in a few areas also basic schools) this was not the case in the past. Until the late Third Era, seminaries were only open to girls, and in most dioceses this continued to be the case even after (during the Nāʔahilūmi years even some dioceses that had allowed boys into seminaries went back); it is only since the society-wide gender equality laws of 4E 48 <small>(56₁₀)</small> that gender segregation in basic schools was ended and boys were allowed nationwide into seminaries; however, many dioceses kept gender segregation in secondary schools for decades. Tumidajātia, the last diocese to end gender segregation, only did this in 4E 98 (116₁₀), 17 years ago.

Every school in the Inquisition by law requires pupils to wear a school uniform, called ''(tarlāmahi) leilausya'' (pl. ''leilausyai''). 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 ''glaʔa'' (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 ''junioe'' 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.

The most common traditional Chlouvānem clothing is that one native of the Lāmiejāya 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 ''glaʔa'' 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 ''glaʔa'' 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 ''glaʔai''. 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.

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 (''mėlita''); they are similar in appearance, but ''chlemyenī'' are generally less thick than curries and served in bowls, while ''mėlitai'' 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 ''vyāvamouka'' (a mustard paste), with usually ''ilьnīkai'' (fried vegetable balls) inside them - in some riverine communities, variants with eels may be found instead.

====''Poucicænai''====

The term ''poucicænai'' (singular ''poucicænah'' - a double diminutive of ''pouka'' "taste") refers to a vast series of Chlouvānem foods which are commonly eaten as entrées or apéritifs, but may also be served together with main meals or as snacks during the day. There are countless variations of foods that may be classified as ''poucicænai'', but they all have in common the fact of being mostly cold or usually only cooked for a short time (with some exceptions, such as ''skaglanåmai''), usually vegetable-only, and are served either as small snack-like servings or in buffets. ''Poucicænai'' are only savoury - similar sweet foods are usually categorized as candies. Foods commonly served as ''poucicænai'' are:


The vast majority of houses in the Inquisition are owned by the state, by corporations, or by collective/state farms. Privately owned houses are extremely rare, especially in cities, and for the most part they are century-old family inheritances.