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Verse:Chlouvānem Inquisition: Difference between revisions
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|official_languages = [[Chlouvānem]] | |official_languages = [[Chlouvānem]] | ||
|regional_languages = [[Chlouvānem#Vernaculars|Many local vernaculars]], incl. [[Brono-Fathanic]] <small>''(North)''</small>, [[Skyrdagor]] <small>''(North)''</small>, [[Cerian]] <small>''(Northwest)''</small>, [[Auralian]] <small>''(Northwest)''</small>, [[Nordulaki]] <small>''(Northwest)''</small> | |regional_languages = [[Chlouvānem#Vernaculars|Many local vernaculars]], incl. [[Brono-Fathanic]] <small>''(North)''</small>, [[Skyrdagor]] <small>''(North)''</small>, [[Cerian]] <small>''(Northwest)''</small>, [[Auralian]] <small>''(Northwest)''</small>, [[Nordulaki]] <small>''(Northwest)''</small> | ||
|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>('' | |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>(''ṣurṭāgyai'')</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 | ||
|ethnic_groups_year = (3872 <small>(6422<sub>10</sub>)</small> census) | |ethnic_groups_year = (3872 <small>(6422<sub>10</sub>)</small> census) | ||
|religion = 100% Yunyalīlti | |religion = 100% Yunyalīlti | ||
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===Ethnic enclaves=== | ===Ethnic enclaves=== | ||
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 ('' | 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 (''ṣurṭāgipoga''; [[Skyrdagor|Sky]].: ''skyrdegan zsezseljen'') of Līlta being the largest of its kind. | ||
===Distribution=== | ===Distribution=== | ||
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Chlouvānem gardens or '''rālya''' (pl. ''rālyai'') (or, for courtyard gardens, '''keika''' (pl. ''keikai'')) are an essential aspect of Chlouvānem art and architecture, with gardening (''rālyabhāyāmita'') being considered one of the Nine Arts of Chlouvānem culture. Chlouvānem gardens, traditionally spaces of meditation and contemplations, have been designed as small representations of nature, featuring highly symbolic elevation changes, streams, rocks, and ponds, usually in a meadow or forest setting; they are meant to be walked in using winding paths (''līlta'', pl. ''līltai''), typically made of sand, with small bridges across streams or ponds (rarely, a few streams have to be crossed without bridges); sometimes, boardwalks are used as paths, especially where the terrain is humid and marshy, as in many gardens in central-southern cities such as Līlasuṃghāṇa, Kūmanabūruh, or Līṭhalyinām. Except for areas with arid climates or prolonged dry seasons, water is often a significant component of Chlouvānem gardens. | Chlouvānem gardens or '''rālya''' (pl. ''rālyai'') (or, for courtyard gardens, '''keika''' (pl. ''keikai'')) are an essential aspect of Chlouvānem art and architecture, with gardening (''rālyabhāyāmita'') being considered one of the Nine Arts of Chlouvānem culture. Chlouvānem gardens, traditionally spaces of meditation and contemplations, have been designed as small representations of nature, featuring highly symbolic elevation changes, streams, rocks, and ponds, usually in a meadow or forest setting; they are meant to be walked in using winding paths (''līlta'', pl. ''līltai''), typically made of sand, with small bridges across streams or ponds (rarely, a few streams have to be crossed without bridges); sometimes, boardwalks are used as paths, especially where the terrain is humid and marshy, as in many gardens in central-southern cities such as Līlasuṃghāṇa, Kūmanabūruh, or Līṭhalyinām. Except for areas with arid climates or prolonged dry seasons, water is often a significant component of Chlouvānem gardens. | ||
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 '' | 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 ''ṣurṭāgi 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. | 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. | ||
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[TBW] | [TBW] | ||
====Nāɂahilūmi monumental architecture==== | ====Nāɂahilūmi monumental architecture==== | ||
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 ('' | 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 (''ṣurṭāgausire 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. | ||
====War for Cleanliness==== | ====War for Cleanliness==== | ||
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====Basic school==== | ====Basic school==== | ||
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]] ('' | 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]] (''ṣurṭāgyumi dhāḍa''), sometimes [[Qualdomelic]] (''kvaldēmǣldumi dhāḍa''), [[Cerian]] (''jarajræltyumi dhāḍa''), or [[Brono-Fathanic|Bronic]] (''bronyumi dhāḍa''). | ||
====Secondary education==== | ====Secondary education==== | ||