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Verse:Chlouvānem Inquisition: Difference between revisions
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|ethnic_groups = 80,4% Chlouvānem <small>(''chlǣvānem'')</small><br/>1,9% Toyubeshians <small>(''tayubešai'')</small><br/>1,3% Skyrdegan <small>(''ṣurṭāgyai'')</small><br/>1,2% Soenjoans <small>(''soenyai'')</small><br/>1,1% Bronic <small>(incl. Fathanic) (''broenyai'')</small><br/>1% Qualdomelic <small>(''valdēmǣldai'')</small><br/>0,6% Kuyugwazians <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/>11,7% ''[[#Demographics|other indigenous ethnicities]]''<br/>0,2% others | |ethnic_groups = 80,4% Chlouvānem <small>(''chlǣvānem'')</small><br/>1,9% Toyubeshians <small>(''tayubešai'')</small><br/>1,3% Skyrdegan <small>(''ṣurṭāgyai'')</small><br/>1,2% Soenjoans <small>(''soenyai'')</small><br/>1,1% Bronic <small>(incl. Fathanic) (''broenyai'')</small><br/>1% Qualdomelic <small>(''valdēmǣldai'')</small><br/>0,6% Kuyugwazians <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/>11,7% ''[[#Demographics|other indigenous ethnicities]]''<br/>0,2% others | ||
|ethnic_groups_year = (3872 <small>(6422<sub>10</sub>)</small> census) | |ethnic_groups_year = (3872 <small>(6422<sub>10</sub>)</small> census) | ||
|religion = | |religion = >99% Yunyalīlti | ||
|demonym = ''chlǣvānem'' | |demonym = ''chlǣvānem'' | ||
|government_type = [[w:Elective monarchy|Elective]] [[w:theocracy|theocracy]] | |government_type = [[w:Elective monarchy|Elective]] [[w:theocracy|theocracy]] | ||
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|HDI = 0.911 | |HDI = 0.911 | ||
|HDI_rank = 7th | |HDI_rank = 7th | ||
|currency = Inquisitorial | |currency = Inquisitorial ilāti (CHI) | ||
|time_zone = [[#Time_zones|''from LIL+5 to LIL−ᘔ'']]<br/><small>''(from CER+17:53′40″ to CER+2:53′40″)''</small> | |time_zone = [[#Time_zones|''from LIL+5 to LIL−ᘔ'']]<br/><small>''(from CER+17:53′40″ to CER+2:53′40″)''</small> | ||
|drives_on = left | |drives_on = left | ||
|calling_code = +87 | |calling_code = +87 | ||
}} | }} | ||
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 Cholbāmite Kailibabhrām'' {{IPA|[c͡ɕʰɴ̆ämiɕʋätʀiː mäɪ̯ɟ͡ʑunjäːʋjumi muɐ̯kädʱäːnäːʋiːji c͡ɕʰɔɴ̆bäːmite 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 ('' | 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 Cholbāmite Kailibabhrām'' {{IPA|[c͡ɕʰɴ̆ämiɕʋätʀiː mäɪ̯ɟ͡ʑunjäːʋjumi muɐ̯kädʱäːnäːʋiːji c͡ɕʰɔɴ̆bäːmite 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 (''rākṣambāhai'') 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 Vaipūrja, the eastern half of Araugi, a small fringe<ref>Depending on the definition used of the border between Vīṭadælteh, Araugi, and Vaipūrja, the part of the Inquisition in Vīṭadælteh can be either a small strip of land in Yultijaiṭa diocese; the northern half of that same diocese; or most of Yultijaiṭa and the western third of Līnajaiṭa (the area west of the Little Ivulit).</ref> 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/> | 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 Vaipūrja, the eastern half of Araugi, a small fringe<ref>Depending on the definition used of the border between Vīṭadælteh, Araugi, and Vaipūrja, the part of the Inquisition in Vīṭadælteh can be either a small strip of land in Yultijaiṭa diocese; the northern half of that same diocese; or most of Yultijaiṭa and the western third of Līnajaiṭa (the area west of the Little Ivulit).</ref> 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/> | ||
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The present-day state of the Inquisition is the result of a two-thousand-year-long expansion through religious conversion and physical intermixing carried out by the Chlouvānem people, assimilating local peoples but creating numerous countries that were held together by their common religion and the use of [[Chlouvānem|Classical Chlouvānem]] as a lingua franca among the other vernaculars that developed from it. The last two centuries were marked by the formal unification of all Chlouvānem countries into a single country<ref>A few small kingdoms in the Western Plain remained independent for a few more years - the kingdom (today diocese) of Hulitilmāka was the last to join the Inquisition, in 6312 (37ᘔ0 <sub>12</sub>).</ref>, where religious and civil government coincide. | The present-day state of the Inquisition is the result of a two-thousand-year-long expansion through religious conversion and physical intermixing carried out by the Chlouvānem people, assimilating local peoples but creating numerous countries that were held together by their common religion and the use of [[Chlouvānem|Classical Chlouvānem]] as a lingua franca among the other vernaculars that developed from it. The last two centuries were marked by the formal unification of all Chlouvānem countries into a single country<ref>A few small kingdoms in the Western Plain remained independent for a few more years - the kingdom (today diocese) of Hulitilmāka was the last to join the Inquisition, in 6312 (37ᘔ0 <sub>12</sub>).</ref>, where religious and civil government coincide. | ||
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, | 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 and worker cooperatives 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. | ||
Despite both of Calémere's blocs and non-aligned countries striving for and keeping formal peace, relations between the Inquisition and the West have remained tense ever since the end of the last holy war carried out by the Inquisition, the War for Cleanliness (outside the Inquisition known as "East-West Global War" or simply "Global War") of 6323-6326, organized by then-Great Inquisitor Kælahīmāvi Nāɂahilūma ''Martayinām'', when the Chlouvānem forces invaded Evandor with the goal of physically cleansing it from heretics, setting up a network of extermination camps throughout the continent; the war, which saw nearly 120 million Evandorians killed, ended in a white peace when a near-implosion of the Inquisition due to a series of revolts in the annexed areas of Greater Skyrdagor forced the Chlouvānem forces to retreat from the economically collapsed and virtually already defeated countries of Evandor. | Despite both of Calémere's blocs and non-aligned countries striving for and keeping formal peace, relations between the Inquisition and the West have remained tense ever since the end of the last holy war carried out by the Inquisition, the War for Cleanliness (outside the Inquisition known as "East-West Global War" or simply "Global War") of 6323-6326, organized by then-Great Inquisitor Kælahīmāvi Nāɂahilūma ''Martayinām'', when the Chlouvānem forces invaded Evandor with the goal of physically cleansing it from heretics, setting up a network of extermination camps throughout the continent; the war, which saw nearly 120 million Evandorians killed, ended in a white peace when a near-implosion of the Inquisition due to a series of revolts in the annexed areas of Greater Skyrdagor forced the Chlouvānem forces to retreat from the economically collapsed and virtually already defeated countries of Evandor. | ||
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However, it is similarly misleading how 80.4% 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. | However, it is similarly misleading how 80.4% 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 (not just in culture, but also genetical ones) 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 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 (not just in culture, but also genetical ones) 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. Legally ethnic Chlouvānem most commonly refer to themselves not as this generic Chlouvānem but by macroregional or local (often diocesan) basis, and only refer to themselves as Chlouvānem when talking to foreigners (as, in most cases, do non-Chlouvānem ethnicities in the Inquisition, implying a different definition of the term). | ||
The difficulty of defining the term ''chlǣvānem'' is often a debate among Chlouvānem people too. Anthropologist and philosopher Kālomitāvi Uɂatairās ''Hūyurhūlgin'' of the Ecumenical School of Lūlunimarta described the term as a polysemous term, with three distinct definitions: | The difficulty of defining the term ''chlǣvānem'' is often a debate among Chlouvānem people too. Anthropologist and philosopher Kālomitāvi Uɂatairās ''Hūyurhūlgin'' of the Ecumenical School of Lūlunimarta described the term as a polysemous term, with three distinct definitions: | ||
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In the Chlouvānem Inquisition's territory about 650 different languages are spoken. [[Chlouvānem]] functions as the vehicular lingua franca due to its role as liturgical language, and is used in most - if not all - formal occasions, most written material (even if there is a sizable market of books and especially grey-market comics in vernacular languages), and even in colloquial speech where the speakers don't have any other language in common. Due to the latter reason, it is generally the lone main vernacular only in areas which were settled by people from all around the country (as most settlements in the Western deserts) or cities (mainly in the Northwest, but also on Hokujaši and Aratāram islands in the far Northeast) which only came into the Chlouvānem sphere late and have not developed a local vernacular (a daughter language of Chlouvānem or a creole). | In the Chlouvānem Inquisition's territory about 650 different languages are spoken. [[Chlouvānem]] functions as the vehicular lingua franca due to its role as liturgical language, and is used in most - if not all - formal occasions, most written material (even if there is a sizable market of books and especially grey-market comics in vernacular languages), and even in colloquial speech where the speakers don't have any other language in common. Due to the latter reason, it is generally the lone main vernacular only in areas which were settled by people from all around the country (as most settlements in the Western deserts) or cities (mainly in the Northwest, but also on Hokujaši and Aratāram islands in the far Northeast) which only came into the Chlouvānem sphere late and have not developed a local vernacular (a daughter language of Chlouvānem or a creole). | ||
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, | 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, Jįveimintītas, 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. In the largest cities it is not uncommon to find cultural circles speaking immigrant languages, both vernaculars of other parts of the Inquisition and languages from elsewhere like most notably Soenjoan, Kuyugwazian, or various Yombu-Raina languages from eastern Védren. | ||
Due to the respective countries' strategic links, Skyrdagor is the most widely known foreign language, with an estimate of 55% to 60% of people in the Inquisition able to use it to some degree. Each one of Cerian, Bronic, and Qualdomelic is also known to some extent by around 30% of people in the country. | Due to the respective countries' strategic links, Skyrdagor is the most widely known foreign language, with an estimate of 55% to 60% of people in the Inquisition able to use it to some degree. Each one of Cerian, Bronic, and Qualdomelic is also known to some extent by around 30% of people in the country. | ||
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===Distribution=== | ===Distribution=== | ||
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/> | 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 Northern Far East, as well as in parts of the historical region of Chālajūkhām<ref>Often referred to as ''Chātalnala'', acronym of the three modern dioceses on its territory, as Chālajūkhām is also the name of one of those three.</ref> in the Eastern tribunal. 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'', later also applied to the continental area).</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. | 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'', later also applied to the continental area).</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. | ||
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|+ '''20 largest cities of the Chlouvānem Inquisition''' | |+ '''20 largest cities of the Chlouvānem Inquisition''' | ||
|- | |- | ||
! No. !! City<ref>An apical ''' | ! No. !! City<ref>An apical '''n''' after the city name denotes it is an ''eparchy'' (nīrvaṣa).</ref> !! Diocese !! Population<sub>12</sub> <small>(3872)</small> !! <small>Population<sub>10</sub> (6422)</small> !! Tribunal | ||
|- | |- | ||
| 1 || [[Verse:Chlouvānem Inquisition/Līlasuṃghāṇa|Līlasuṃghāṇa]] <sup> | | 1 || [[Verse:Chlouvānem Inquisition/Līlasuṃghāṇa|Līlasuṃghāṇa]] <sup>n</sup> || Nanašīrama || 9Ɛ.42.535 || <small>29,698,169</small> || Jade Coast (Lake Lūlunīkam) | ||
|- | |- | ||
| 2 || Ilēnimarta <sup> | | 2 || Ilēnimarta <sup>n</sup> || Kanyāvālna || 57.ᘔ3.441 || <small>16,884,913</small> || Southern Plain | ||
|- | |- | ||
| 3 || Līṭhalyinām <sup> | | 3 || Līṭhalyinām <sup>n</sup> || Latayūlima || 47.30.269 || <small>13,748,337</small> || Jade Coast (coastal) | ||
|- | |- | ||
| 4 || Līlta <sup> | | 4 || Līlta <sup>n</sup> || Mīḍhūpraṇa || 41.00.065 || <small>12,192,845</small> || Jade Coast (coastal) | ||
|- | |- | ||
| 5 || Cami <sup> | | 5 || Cami <sup>n</sup> || Haikamotē || 3Ɛ.28.ƐƐ5 || <small>11,752,121</small> || Northern Far East | ||
|- | |- | ||
| 6 || Līlikanāna <sup> | | 6 || Līlikanāna <sup>n</sup> || Āturiyāmba || 33.58.495 || <small>9,822,641</small> || Southern Far East | ||
|- | |- | ||
| 7 || Mamaikala || Sūṃrakāñca || | | 7 || Mamaikala || Sūṃrakāñca || 2ᘔ.10.1Ɛ3 || <small>8,481,303</small> || Namaikęeh - Northern Plain | ||
|- | |- | ||
| 8 || Lāltaṣveya || Aṣasārjaiṭa || | | 8 || Lāltaṣveya || Aṣasārjaiṭa || 28.40.264 || <small>8,045,932</small> || Eastern Plain | ||
|- | |- | ||
| 9 || Līlekhaitē || Hūnakañjaiṭa || | | 9 || Līlekhaitē <sup>n</sup> || Hūnakañjaiṭa || 24.75.215 || <small>7,121,393</small> || Southern Far East | ||
|- | |- | ||
| 10 || Hilyamāmah || Siramajāra || | | 10 || Hilyamāmah || Siramajāra || 22.ᘔ9.750 || <small>6,693,612</small> || Eastern Plain | ||
|- | |- | ||
| 11 || Naiṣambella <sup> | | 11 || Naiṣambella <sup>n</sup> || Yayadalga || 21.48.519 || <small>6,318,309</small> || Southern Far East | ||
|- | |- | ||
| 12 || Ajāɂilbādhi || Ajāɂiljaiṭa || | | 12 || Ajāɂilbādhi || Ajāɂiljaiṭa || 20.5ᘔ.5ᘔ6 || <small>6,093,774</small> || Southern Plain | ||
|- | |- | ||
| 13 || Lūkṣṇyaḍāra || Ārvaghoṣa || | | 13 || Lūkṣṇyaḍāra || Ārvaghoṣa || 19.5ᘔ.496 || <small>5,347,122</small> || Southern Plain | ||
|- | |- | ||
| 14 || Lūlunimarta || Ogiñjaiṭa || 17. | | 14 || Lūlunimarta || Ogiñjaiṭa || 17.91.656 || <small>4,917,090</small> || South | ||
|- | |- | ||
| 15 || Kalikarāsnah || Ħaiṣaulimva || | | 15 || Kalikarāsnah || Ħaiṣaulimva || 17.22.26ᘔ || <small>4,773,106</small> || Northeast | ||
|- | |- | ||
| 16 || Kimbahēši || Ndejukisa || 16. | | 16 || Kimbahēši || Ndejukisa || 16.35.06Ɛ || <small>4,549,907</small> || West | ||
|- | |- | ||
| 17 || Yotachuši || Hachitama || 15. | | 17 || Yotachuši || Hachitama || 15.ᘔ0.7Ɛ9 || <small>4,438,653</small> || East | ||
|- | |- | ||
| 18 || Kūmanabūruh || Takajñanta || 15. | | 18 || Kūmanabūruh || Takajñanta || 15.31.033 || <small>4,294,119</small> || Jade Coast (coastal) | ||
|- | |- | ||
| 19 || Hālyanēṃṣah || Tatmājaiṭa || 14. | | 19 || Hālyanēṃṣah || Tatmājaiṭa || 14.ᘔ7.ᘔ99 || <small>4,202,325</small> || South | ||
|- | |- | ||
| 20 || Hūnakṣaila || Jhūtañjaiṭa || | | 20 || Hūnakṣaila || Jhūtañjaiṭa || 14.29.585 || <small>4,039,157</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, | The largest metropolitan area in the Inquisition is the one extending mainly on central-eastern Haikamotē diocese, centered on Cami, with a population of 43,757,289 (1.27.ᘔ2.609<sub>12</sub>) people according to the most accepted definition. | ||
===Population growth=== | ===Population growth=== | ||
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, as well as because of the widespread welfare programs for parents.<br/> | 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, as well as because of the widespread welfare programs for parents. Because of the high fertility rate, the Inquisition also has the youngest population among Calémerian countries with a high or very high human development index.<br/> | ||
As this has been cause of growing concern in some areas, especially the already overpopulated parts of the nation where the largest cities lie, the government has introduced a program of colonization, offering economic benefits to those from the main populated areas who, once reached age of majority (at the beginning of one's 18th year of age <small>(at one's 17th birthday in English age count)</small>), settle in “development areas”, dioceses with large thinly-populated areas. In some cases, governments still use deportation programs, even though not to the large extent as 80/90 years ago. The Inquisitorial fertility rate has also been a source of concern in some countries, as some politicians there have spoken of a “Chlouvānem plan” for world colonization: this is particularly prominent in Qualdomailor, as it has seen many Chlouvānem immigrants in the last three decades and now ethnic Chlouvānems have risen from 3% to 17% of its population.<br/>Many other countries of the former ''Kaiṣamā'', apart from Qualdomailor, still have large numbers of ethnic Chlouvānem, for example 33% of the population in Fathan, 24% in Brono, 14% in Kŭyŭgwažtov and 10% in Soenjŏ-tave. Noiyŭlso (Nalsa in Chlouvānem), the second-largest city of Kŭyŭgwažtov, is notable as the only city outside the Inquisition with a population in excess of one million whose majority is ethnic Chlouvānem. | As this has been cause of growing concern in some areas, especially the already overpopulated parts of the nation where the largest cities lie, the government has introduced a program of colonization, offering economic benefits to those from the main populated areas who, once reached age of majority (at the beginning of one's 18th year of age <small>(at one's 17th birthday in English age count)</small>), settle in “development areas”, dioceses with large thinly-populated areas. In some cases, governments still use deportation programs, even though not to the large extent as 80/90 years ago. The Inquisitorial fertility rate has also been a source of concern in some countries, as some politicians there have spoken of a “Chlouvānem plan” for world colonization: this is particularly prominent in Qualdomailor, as it has seen many Chlouvānem immigrants in the last three decades and now ethnic Chlouvānems have risen from 3% to 17% of its population.<br/>Many other countries of the former ''Kaiṣamā'', apart from Qualdomailor, still have large numbers of ethnic Chlouvānem, for example 33% of the population in Fathan, 24% in Brono, 14% in Kŭyŭgwažtov and 10% in Soenjŏ-tave. Noiyŭlso (Nalsa in Chlouvānem), the second-largest city of Kŭyŭgwažtov, is notable as the only city outside the Inquisition with a population in excess of one million whose majority is ethnic Chlouvānem. | ||
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The Great Plain is basically one of the largest plains on Calémere as well as one of its most densely populated areas; most of it is part of the drainage basins of a few large rivers: two of them, the Nīmbaṇḍhāra - Calémere's longest river - and the Lirāh, have a common shared delta in the northeastern part of the plain; the other major ones all have a common estuary in the southeast, formed by the outlet of the tidal Lake Lūlunīkam. All of these basins are only divided by a few minor hills, so that the impression is of being in a single, continuous plain which spans, at its largest extents, twenty degrees of latitude and almost forty-five degrees of longitude. The highest relief inside the plain itself is Kahandrāta hill, on the border between the dioceses of Mūrajātana and Pūracikāna, about 940 meters high. However, near the foothills of the Camipāṇḍa mountains, thousands of kilometers away from the sea, the plain terrain reaches similar (and higher) elevations; these are somewhat noticeable in some areas, such as Cambhaugrāya in the northeastern part, where rivers sometimes form gorges and run tens of metres lower than the surrounding terrain. | The Great Plain is basically one of the largest plains on Calémere as well as one of its most densely populated areas; most of it is part of the drainage basins of a few large rivers: two of them, the Nīmbaṇḍhāra - Calémere's longest river - and the Lirāh, have a common shared delta in the northeastern part of the plain; the other major ones all have a common estuary in the southeast, formed by the outlet of the tidal Lake Lūlunīkam. All of these basins are only divided by a few minor hills, so that the impression is of being in a single, continuous plain which spans, at its largest extents, twenty degrees of latitude and almost forty-five degrees of longitude. The highest relief inside the plain itself is Kahandrāta hill, on the border between the dioceses of Mūrajātana and Pūracikāna, about 940 meters high. However, near the foothills of the Camipāṇḍa mountains, thousands of kilometers away from the sea, the plain terrain reaches similar (and higher) elevations; these are somewhat noticeable in some areas, such as Cambhaugrāya in the northeastern part, where rivers sometimes form gorges and run tens of metres lower than the surrounding terrain. | ||
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 (10,315<sub>10</sub> — 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 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 (10,315<sub>10</sub> — 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). Overall, all of the nine mountains over 9,000 metres (three of which are over 10,000 m) and 29 out of the 34 mountains on Calémere higher than 8,000 m are in the Camipāṇḍa range. | ||
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 Vælunyuva and Yalyakātāma, and to a lesser extent also Ñaryākātāma all have similar habitats and northward-flowing rivers (Vælunyuva's ones are outside the basins of the Great Plain), but are included in the major area of the southern rainforest instead. | 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 Vælunyuva and Yalyakātāma, and to a lesser extent also Ñaryākātāma all have similar habitats and northward-flowing rivers (Vælunyuva's ones are outside the basins of the Great Plain), but are included in the major area of the southern rainforest instead. | ||
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Bô Quengsé - Quembeud - Mađ Hanour - 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 Aqalyšary, 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 Līnajaiṭa (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 - Qorfurkweo - Gwęčathíbõth - Arkjatar - Aksalbor - Union of New Ézélonía | Bô Quengsé - Quembeud - Mađ Hanour - 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 Aqalyšary, 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 Līnajaiṭa (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 - Qorfurkweo - Gwęčathíbõth - Arkjatar - Aksalbor - Union of New Ézélonía | ||
All neighboring countries on land have road links with the Inquisition and all except for Répéruton and Aréntía also have rail links<ref>Aréntía does not have any railways in its territory.</ref>, 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 Pūrjijāṇa 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 Quembeud, as a consequence of ongoing wars in those countries. | All neighboring countries on land have road links with the Inquisition and all except for Répéruton and Aréntía also have rail links<ref>Aréntía does not have any railways in its territory.</ref>, 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 Pūrjijāṇa 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 Quembeud, as a consequence of ongoing wars in those countries.<br/>Out of all neighboring countries, Džemleštew, Leñ-ṱef, Qualdomailor, Brono, Fathan, and Gorjan are LHT like the Inquisition; all other neighboring countries (including Skyrdagor) are RHT. | ||
===Climate=== | ===Climate=== | ||
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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 ''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: '' | 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: ''rangjă'' ([[Qualdomelic|Qua.]]), ''ragea'' ([[Brono-Fathanic|Bro.]]), ''raŋya'' ([[Brono-Fathanic|Fat.]]), ''rŏŋya'' ([[Soenjoan|Soe.]]), ''ranya'' (Enegenic)). | ||
Modern Chlouvānem parks (''jarmāṇa'') 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 (''jarmāṇa'') 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. | ||
==Political geography== | ==Political geography== | ||
[[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 | [[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 twenty largest cities by population are also marked ([[Verse:Chlouvānem Inquisition#Largest cities|see also the table above]]).]] | ||
In the Inquisition there are three major levels of local administration: the ''diocese'', the ''circuit'', and the ''parish''. | In the Inquisition there are three major levels of local administration: the ''diocese'', the ''circuit'', and the ''parish''. | ||
The highest level is the ''diocese'' (''' | The highest level is the ''diocese'' ('''rākṣambāha'''), comparable to a federate state; their head is a ''bishop'' ('''rākṣaṇa'''). 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 | There are in total 171 dioceses in the Inquisition, divided into 20 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'', ''Eastern Plain'', ''Southern Plain'', ''Northern Plain (Namaikaheh)'', ''Central Plain'', ''Western Plain'', ''Inland Southwest'', ''Coastal Southwest (Sand Coast)'', ''South'', ''Līrah River Hills'', ''Near East'', ''Southern Far East'', ''Southeastern Islands'', ''Northern Far East'', ''East'', ''Northeast'', ''North'', ''West'', ''Northwest'', and ''Far West''<ref>While the official nomenclatures are these ones, in popular speech the ''West'' may be termed ''Near West'', while the ''Far West'' is termed ''West''.</ref>. Population of the dioceses ranges from 1.67.ᘔƐ.ᘔ02<sub>12</sub> (55,717,346) (''Haikamotē'' in the Northern Far East) to 7.217<sub>12</sub> (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 km<sup>2</sup> (''Samvālšaṇṭrē'', in the Northwest, almost entirely consisting of a large desertic or semi-arid endorheic basin) to 208 km<sup>2</sup> (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'' (''' | 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'' ('''nīrvaṣa''') - 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 Vælunyuva (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 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 Vælunyuva (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'' (''' | The lowest level of local administration is the "municipality" one — whose names are in most dioceses either ''parish'' ('''hīṃtra'''), ''city'' ('''marta'''), or sometimes ''village'' ('''poga'''). The distinction between them is mostly of population, with municipalities above a certain population (in many dioceses 40.000<sub>12</sub> (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'' (''' | Clusters of nearby mid-small parishes often form an entity called ''inter-parish territory'' ('''maihīṃtrausire ṣramāṇa'''), sharing between them some basic services like recycling, local transport, or fire protection.<br/> | ||
84 cities across the Inquisition have the status of '''spṛšamarta''' (closed city), with various levels of movement restriction for non-inhabitants. They are often situated serving strategically important facilities such as large electric plants, military bases and industries, cosmodromes, or labour camps. | 84 cities across the Inquisition have the status of '''spṛšamarta''' (closed city), with various levels of movement restriction for non-inhabitants. They are often situated serving strategically important facilities such as large electric plants, military bases and industries, cosmodromes, or labour camps. | ||
While the lowest independent division is the parish (including cities and villages), a minor area in a parish may be recognized as a ''hamlet'' ('''mūreh''') (note that some dioceses use the term for village (''poga'') instead), which for cities is usually a ''borough'' ('''martausire poga''', literally "urban village"); in the eparchies of Līlasuṃghāṇa and Līṭhalyinām only, the core wards of the city are designated as ''chūltām'' (sectors).<br/> Note that cities may also have hamlets: boroughs are usually defined as such if many of them form a large contiguous urban area; smaller inhabited places in rural areas administered by a city are still hamlets. | While the lowest independent division is the parish (including cities and villages), a minor area in a parish may be recognized as a ''hamlet'' ('''mūreh''') (note that some dioceses use the term for village (''poga'') instead), which for cities is usually a ''borough'' ('''martausire poga''', literally "urban village"); in the eparchies of Līlasuṃghāṇa and Līṭhalyinām only, the core wards of the city are designated as ''chūltām'' (sectors).<br/> Note that cities may also have hamlets: boroughs are usually defined as such if many of them form a large contiguous urban area; smaller inhabited places in rural areas administered by a city are still hamlets. | ||
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'' (''' | 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'' ('''sāṭhīṃtrausire ṣramāṇa'''). | ||
The following table roughly resumes the hierarchy of subdivisions: | The following table roughly resumes the hierarchy of subdivisions: | ||
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! Diocesan level<br/><small>cf. ''States''</small> !! Sub-diocesan level<br/><small>Not in all dioceses</small> !! Circuit-level<br/><small>cf. ''counties''</small> !! Ultra-parish-level<br/><small>Optional<br/>cf. ''[[w:Amt_(country_subdivision)#Germany|Ämter]]''</small> !! Parish-level<br/><small>cf. ''municipalities''</small> !! Sub-parish level<br/><small>cf. ''wards or [[w:Frazione|frazioni]]''</small> | ! Diocesan level<br/><small>cf. ''States''</small> !! Sub-diocesan level<br/><small>Not in all dioceses</small> !! Circuit-level<br/><small>cf. ''counties''</small> !! Ultra-parish-level<br/><small>Optional<br/>cf. ''[[w:Amt_(country_subdivision)#Germany|Ämter]]''</small> !! Parish-level<br/><small>cf. ''municipalities''</small> !! Sub-parish level<br/><small>cf. ''wards or [[w:Frazione|frazioni]]''</small> | ||
|- | |- | ||
| rowspan=8 | Diocese<br/>('' | | rowspan=8 | Diocese<br/>(''rākṣambāha'') || colspan=3 rowspan=4 | Eparchy<br/>(''nīrvaṣa'')<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'') | ||
|- | |- | ||
| City (''marta'') | | City (''marta'') | ||
|- | |- | ||
| Parish ('' | | Parish (''hīṃtra'') || rowspan=2 | Hamlet (''mūreh'') | ||
|- | |- | ||
| Village (''poga'') | | Village (''poga'') | ||
| Line 313: | Line 312: | ||
| rowspan=4 | Province<br/>(''ṣramāṇa'') || rowspan=4 | Circuit (''lalka'')<br/><small>or District (''hālgāra'')<br/>or County (''jāndaca'')<br/>or Kingdom (''bamaba'')<br/>or Flag (''būlīṃhaka'')<br/>or Assembly (''tamekih'')<br/>or Island Council (''lanaikiloe'')</small> || colspan=2 | City (''marta'') || Borough (if urban) (''martausire poga'')<br/>or Hamlet (if rural) (''mūreh'') | | rowspan=4 | Province<br/>(''ṣramāṇa'') || rowspan=4 | Circuit (''lalka'')<br/><small>or District (''hālgāra'')<br/>or County (''jāndaca'')<br/>or Kingdom (''bamaba'')<br/>or Flag (''būlīṃhaka'')<br/>or Assembly (''tamekih'')<br/>or Island Council (''lanaikiloe'')</small> || colspan=2 | City (''marta'') || Borough (if urban) (''martausire poga'')<br/>or Hamlet (if rural) (''mūreh'') | ||
|- | |- | ||
| rowspan=2 | Inter-parish territory (''maimānāyusire ṣramāṇa'') || Parish ('' | | rowspan=2 | Inter-parish territory (''maimānāyusire ṣramāṇa'') || Parish (''hīṃtra'') || rowspan=2 | Hamlet (''mūreh'') | ||
|- | |- | ||
| Village (''poga'') | | Village (''poga'') | ||
|- | |- | ||
| colspan=3 | Extra-parish territory ('' | | colspan=3 | Extra-parish territory (''sāṭhīṃtrausire ṣramāṇa'')<br/><small>May be divided in or include Census Places (sg. ''lailismoḍyuñca''), which are not administrative divisions.</small> | ||
|} | |} | ||
===Ethnic dioceses=== | ===Ethnic dioceses=== | ||
A number of dioceses in the Inquisition are '''ethnic dioceses''' (''lailnekausire | A number of dioceses in the Inquisition are '''ethnic dioceses''' (''lailnekausire rākṣambāha'', pl. ''lailnekausirāhe rākṣambāhai''), 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. | ||
There are 13 ethnic dioceses in the Inquisition: | There are 13 ethnic dioceses in the Inquisition: | ||
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===Time zones=== | ===Time zones=== | ||
[[File:Inquisition-time-zones.png|thumbnail|Time zones of the Inquisition.]] | [[File:Inquisition-time-zones.png|thumbnail|Time zones of the Inquisition.]] | ||
The Chlouvānem Inquisition is divided in sixteen time zones, ranging from LIL+5 (five hours ahead of the Chlouvānem prime meridian, passing through Līlasuṃghāṇa) to LIL−ᘔ — though no Chlouvānem land territory lies in the LIL−8 and LIL−9 time zones. | The Chlouvānem Inquisition is divided in sixteen time zones, ranging from LIL+5 (five hours ahead of the Chlouvānem prime meridian, passing through Līlasuṃghāṇa) to LIL−ᘔ — though no Chlouvānem land territory lies in the LIL−8 and LIL−9 time zones. | ||
Time zones inside the Inquisition are commonly named after the main city (or one of the main cities) lying in it. From east to west (including time offset to the Western system, used in all other Calémerian countries except for Brono, Fathan and Qualdomailor): | Time zones inside the Inquisition are commonly named after the main city (or one of the main cities) lying in it. From east to west (including time offset to the Western system, used in all other Calémerian countries except for Brono, Fathan and Qualdomailor): | ||
* LIL+5 <small>(CER+17:53′40″)</small> — time of the Putaitā and Leyunakā Islands (''putaitā leyunakā no ga lanāyān avyāṣa'') | * LIL+5 <small>(CER+17:53′40″)</small> — time of the Putaitā and Leyunakā Islands (''putaitā leyunakā no ga lanāyān avyāṣa'') | ||
* LIL+4 <small>(CER+16:53′40″)</small> — time of Naiṣambella (''naiṣambelli avyāṣa'') | * LIL+4 <small>(CER+16:53′40″)</small> — time of Līlikanāna (''līlikanāni avyāṣa'') or time of Naiṣambella (''naiṣambelli avyāṣa'') | ||
* LIL+3 <small>(CER+15:53′40″)</small> — time of Cami (''camīyi avyāṣa''), sometimes also time of | * LIL+3 <small>(CER+15:53′40″)</small> — time of Cami (''camīyi avyāṣa''), sometimes also time of Līlekhaitē (''līlekhaitī avyāṣa'') | ||
* LIL+2 <small>(CER+14:53′40″)</small> — time of Haltakimarta (''haltakimarti avyāṣa'') | * LIL+2 <small>(CER+14:53′40″)</small> — time of Kalikarāsnah (''kalikarāsni avyāṣa''), in the Far East sometimes time of Haltakimarta (''haltakimarti avyāṣa''); rarely time of Huñeibāma (''huñeibāmi avyāṣa'') | ||
* LIL+1 <small>(CER+13:53′40″)</small> — time of Hilyamāmah (''hilyamāmi avyāṣa'') or, in the South, time of Lūlunimarta (''lūlunimarti avyāṣa'') | * LIL+1 <small>(CER+13:53′40″)</small> — time of Hilyamāmah (''hilyamāmi avyāṣa'') or, in the South, time of Lūlunimarta (''lūlunimarti avyāṣa'') | ||
* '''LIL(±0)''' <small>(CER+12:53′40″)</small> — time of Līlasuṃghāṇa (''līlasuṃghāṇi avyāṣa'') | * '''LIL(±0)''' <small>(CER+12:53′40″)</small> — time of Līlasuṃghāṇa (''līlasuṃghāṇi avyāṣa'') | ||
* LIL−1 <small>(CER+11:53′40″)</small> — time of Lūkṣṇyaḍāra (''lūkṣṇyaḍāri | * LIL−1 <small>(CER+11:53′40″)</small> — time of Lūkṣṇyaḍāra (''lūkṣṇyaḍāri avyāṣa'') | ||
* LIL−2 <small>(CER+10:53′40″)</small> — time of Arāmimarta (''arāmimarti avyāṣa''), sometimes also | * LIL−2 <small>(CER+10:53′40″)</small> — time of Arāmimarta (''arāmimarti avyāṣa''), sometimes also Fathanic Time (''patalumi avyāṣa'') or time of Måmatempuñīh (''måmatempuñīyi avyāṣa'') | ||
* LIL−3 <small>(CER+9:53′40″)</small> — time of Nalkahīrṣa (''nalkahīrṣi avyāṣa''), sometimes also time of Mālim (''mālimi avyāṣa'') or Qualdomelic Time (''valdēmǣldumi avyāṣa'') | * LIL−3 <small>(CER+9:53′40″)</small> — time of Nalkahīrṣa (''nalkahīrṣi avyāṣa''), sometimes also time of Mālim (''mālimi avyāṣa''), Bronic Time (''broenyumi avyāṣa'') or Qualdomelic Time (''valdēmǣldumi avyāṣa'') | ||
* LIL−4 <small>(CER+8:53′40″)</small> — time of Kalkahūnna (''kalkahūnni avyāṣa'') or, in the Northwest, time of Lališire Keleitimarta (''lališire keleitimarti avyāṣa'') | * LIL−4 <small>(CER+8:53′40″)</small> — time of Kalkahūnna (''kalkahūnni avyāṣa'') or, in the Northwest, time of Lališire Keleitimarta (''lališire keleitimarti avyāṣa'') | ||
* LIL−5 <small>(CER+7:53′40″)</small> — time of Tairaholka (''tairaholki avyāṣa'') | * LIL−5 <small>(CER+7:53′40″)</small> — time of Tairaholka (''tairaholki avyāṣa'') | ||
* LIL−6 <small>(CER+6:53′40″)</small> — time of Nyamukuma (''nyamukumi avyāṣa'') | * LIL−6 <small>(CER+6:53′40″)</small> — time of Nyamukuma (''nyamukumi avyāṣa'') | ||
* LIL−7 <small>(CER+5:53′40″)</small> — time of Kimbahēši ('' | * LIL−7 <small>(CER+5:53′40″)</small> — time of Kimbahēši (''kimbahēšīyi avyāṣa'') | ||
* LIL−ᘔ <small>(CER+2:53′40″)</small> — time of the Kāyīchah Islands (''kāyīchah ga lanāyān avyāṣa'') | * LIL−ᘔ <small>(CER+2:53′40″)</small> — time of the Kāyīchah Islands (''kāyīchah ga lanāyān avyāṣa'') | ||
Note that offsets from Cerian time are given in base 10 notation of ''Calémerian'' time: 53′40″<sub>10</sub> (45′34″<sub>12</sub>) in Calémerian time corresponds to ~49′04″ on Earth time. Official use in the Inquisition expresses Western time by their offsets from the time of Līlasuṃghāṇa: for example Cerian time (CER(±0)) is noted as being time zone LIL−10:45′34″<sub>12</sub>. | Note that offsets from Cerian time are given in base 10 notation of ''Calémerian'' time: 53′40″<sub>10</sub> (45′34″<sub>12</sub>) in Calémerian time corresponds to ~49′04″ on Earth time. Official use in the Inquisition expresses Western time by their offsets from the time of Līlasuṃghāṇa: for example Cerian time (CER(±0)) is noted as being time zone LIL−10:45′34″<sub>12</sub>. | ||
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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) | 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) rākṣaṇḍaṃṣrāṇa''), 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|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 Yacvāni Gate (''yacvāni 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 (''yaivcārṇātri geiras'') built in the Kaiṣamā era. Late in her reign, Great Inquisitor Nāɂahilūma had planned another Yacvāni 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 (''broenyausire 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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Any female member of the Conclave of Bishops starting from the age of 22<sub>10</sub> (that means, in her 23rd year of age) may become Great Inquisitor; the youngest Great Inquisitor ever was younger than that as this norm didn’t exist back then (Kulyajulāvi ''Lañekaica'', 21<sub>10</sub> years and three months old at her election in 5491 <small>(3217<sub>12</sub>)</small>), but the current Great Inquisitor, Hæliyǣšāvi Dhṛṣṭāvāyah ''Lairē'', was elected four years ago (in 6420 / <small>3870<sub>12</sub></small>) at the age of 22<sub>10</sub> years and four months, becoming the youngest Great Inquisitor since the 22-years-norm exists.<br/> | Any female member of the Conclave of Bishops starting from the age of 22<sub>10</sub> (that means, in her 23rd year of age) may become Great Inquisitor; the youngest Great Inquisitor ever was younger than that as this norm didn’t exist back then (Kulyajulāvi ''Lañekaica'', 21<sub>10</sub> years and three months old at her election in 5491 <small>(3217<sub>12</sub>)</small>), but the current Great Inquisitor, Hæliyǣšāvi Dhṛṣṭāvāyah ''Lairē'', was elected four years ago (in 6420 / <small>3870<sub>12</sub></small>) at the age of 22<sub>10</sub> years and four months, becoming the youngest Great Inquisitor since the 22-years-norm exists.<br/> | ||
The Great Inquisitor is elected by the Conclave of Bishops ('' | The Great Inquisitor is elected by the Conclave of Bishops (''rākṣaṇumi lanedāmeh'') every 10<sub>12</sub> 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 Upāṃruṇāri ''Læhimausa'' who served for 4ᘔ<sub>12</sub> <small>(58)</small> years, from 3804 until her death in 3852 (6340-6398). | ||
As every member of the Conclave of Bishops may be elected as long as they're female, and foreign Bishops take part in the Conclave, the newly elected Great Inquisitor does not even have to be a citizen of the Inquisition, even though citizenship is usually granted upon election. This has never happened since the Consolidation, but there have been a few non-Chlouvānem Great Inquisitors, most recently Qaliqumpăn Usuitturẹn jamhni Țọrengej (Chl.: Coreleyāvi Usuvitturæn ''Kalikhūmpan'') from Qualdomailor, who reigned for seventeen years from 6226 (372ᘔ<sub>12</sub>) until her death in 6243 (3743<sub>12</sub>). | As every member of the Conclave of Bishops may be elected as long as they're female, and foreign Bishops take part in the Conclave, the newly elected Great Inquisitor does not even have to be a citizen of the Inquisition, even though citizenship is usually granted upon election. This has never happened since the Consolidation, but there have been a few non-Chlouvānem Great Inquisitors, most recently Qaliqumpăn Usuitturẹn jamhni Țọrengej (Chl.: Coreleyāvi Usuvitturæn ''Kalikhūmpan'') from Qualdomailor, who reigned for seventeen years from 6226 (372ᘔ<sub>12</sub>) until her death in 6243 (3743<sub>12</sub>). | ||
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====The Conclave of Bishops==== | ====The Conclave of Bishops==== | ||
The Conclave of Bishops ('' | The Conclave of Bishops (''rākṣaṇumi 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 23<sub>10</sub>rd 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 (3870<sub>12</sub>) which she entered as a ''lanedāntalonīn''<ref>She had, however, been ''acting maid'' (''labdarṣilardhīka'') of Šulegāvi Ghūrvāyelišā ''Lileikhura'', Bishop of Līlasuṃghāṇa.</ref>. | ||
The Conclave of Bishops gathers in the Red Halls (''ūnikirāhe kamelšītai'') of the Inquisitorial Palace every twelve years at the formal end of the Great Inquisitor's mandate, or prior if she resigns, dies in office, or is deposed. Each member of Conclave (''lanedāminyoe'') casts a secret vote for a fellow member of Conclave (excluding themselves and non-eligible ones) and, in the first twelve rounds (three days of voting), a two-thirds-majority is required to be elected; from the thirteenth round (the first of the fourth day of Conclave) 50%+1 of votes is enough. If the round of Conclave is successful, a golden yellow flag is raised on top of the Inquisitorial Palace and both towers (the bell and the drum tower) of the nearby Blossoming Temple start playing. If the round is unsuccessful, a black flag is raised on top of the Palace and there is no sound. | The Conclave of Bishops gathers in the Red Halls (''ūnikirāhe kamelšītai'') of the Inquisitorial Palace every twelve years at the formal end of the Great Inquisitor's mandate, or prior if she resigns, dies in office, or is deposed. Each member of Conclave (''lanedāminyoe'') casts a secret vote for a fellow member of Conclave (excluding themselves and non-eligible ones) and, in the first twelve rounds (three days of voting), a two-thirds-majority is required to be elected; from the thirteenth round (the first of the fourth day of Conclave) 50%+1 of votes is enough. If the round of Conclave is successful, a golden yellow flag is raised on top of the Inquisitorial Palace and both towers (the bell and the drum tower) of the nearby Blossoming Temple start playing. If the round is unsuccessful, a black flag is raised on top of the Palace and there is no sound. | ||
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===Monastic Orders and Legions=== | ===Monastic Orders and Legions=== | ||
'''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 | '''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, each monastic order has their own laws and civil laws of the Inquisition usually don't apply in their monasteries; 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 486 monastic orders in the Chlouvānem Inquisition (on a total of 501 throughout the whole of Calémere), with about 1,750 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. | '''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.<br/>Unlike monastic orders, Legions are subordinate to Inquisitorial laws. | ||
===Nationality law=== | ===Nationality law=== | ||
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===Democracy=== | ===Democracy=== | ||
Democracy in the Inquisition is present in all levels except for the national one, in a style mostly similar (except for diocesan-level politics) to [[w:Soviet democracy|Soviet democracy]]. With only a few exceptions (mainly ethnic dioceses), all dioceses operate under the following model, with only minor changes (mostly in the number of elected delegates).<br/> | Democracy in the Inquisition is present in all levels except for the national one, in a style mostly similar (except for diocesan-level politics) to [[w:Soviet democracy|Soviet democracy]]. With only a few exceptions (mainly ethnic dioceses), all dioceses operate under the following model, with only minor changes (mostly in the number of elected delegates).<br/> | ||
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 ('' | 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 (''rākṣambāhi 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 (''rākṣambāhi 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). | ||
Diocese-level democracy is the highest level of democracy in the Inquisition, as diocesan representatives in the central government (all as High Inquisitors) are all nominated by the Bishop; the only exceptions are the single High Inquisitors nominated by each of the seven eparchies, which are nominated by the Eparchical Synod (still, they must be Inquisitors, not laypeople). | Diocese-level democracy is the highest level of democracy in the Inquisition, as diocesan representatives in the central government (all as High Inquisitors) are all nominated by the Bishop; the only exceptions are the single High Inquisitors nominated by each of the seven eparchies, which are nominated by the Eparchical Synod (still, they must be Inquisitors, not laypeople). | ||
All ethnic dioceses except for | All ethnic dioceses except for Hūnakañjaiṭa 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. | ||
===Law enforcement=== | ===Law enforcement=== | ||
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==Economy== | ==Economy== | ||
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, | 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, conventional economic indexes don't represent a complete picture of the Chlouvānem economy due to it not representing the different approach to production and consumption.<br/> | ||
The Inquisition is the prime example of a Calemerian Yunyalīlti economy; Qualdomailor, Brono, and Fathan mostly follow these principles too. | The Inquisition is the prime example of a Calemerian Yunyalīlti economy; Qualdomailor, Brono, and Fathan mostly follow these principles too. | ||
Structurally, being the Inquisition a theocracy, this means that the state is omnipresent in the economy, having a practical monopoly in | Structurally, being the Inquisition a theocracy, this means that the state is omnipresent in the economy, having a practical monopoly in the primary and secondary sectors, and most notably in 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). Artisanship, light industry, and parts of the tertiary and quaternary sectors are more widely mixed between private enterprise and the state sector, with particularly artisanship (which still makes up an important part of the economy, especially in sectors such as clothing production) being a sector where the key role is played by private subjects. 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. | ||
Under Chlouvānem laws there are only two types of non-state enterprises: worker cooperatives (''kamilāpūṃlauta'' or more commonly ''kalāpūla'') and family businesses (''lelyēmilauta'' or ''lela''). | Under Chlouvānem laws there are only two types of non-state enterprises: worker cooperatives (''kamilāpūṃlauta'' or more commonly ''kalāpūla'') and family businesses (''lelyēmilauta'' or ''lela''), as well as the para-state Legion companies (''janilšeillauta'' or ''jala'', a sub-type of worker cooperatives) and Monastic companies (''ñæltrilauta'' or ''ñælla''). | ||
===Retail=== | ===Retail=== | ||
Retail shops in the Inquisition are still mostly artisans (''āndaralila'', pl. ''āndaralelyē'') for non-food products, while food is usually sold at market stalls (''cāṇḍara'', pl. ''cāṇḍarai''); these are most often located in large suq-like areas in the central parts of cities, but temporary stalls may also be found elsewhere in the city, especially in well-frequented areas. "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/> | Retail shops in the Inquisition are still mostly artisans (''āndaralila'', pl. ''āndaralelyē'') for non-food products, while food is usually sold at market stalls (''cāṇḍara'', pl. ''cāṇḍarai''); these are most often located in large suq-like areas in the central parts of cities, but temporary stalls may also be found elsewhere in the city, especially in well-frequented areas. "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 ''cāṇḍara''; market stalls may be disambiguated as ''laṃghāṇḍara'' 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. These shops, as well as convenience stores, are more common in the urban residential areas dominated by large apartment complexes. | Another category of retail shops that may be identified is that of generic shops (still called ''cāṇḍara''; market stalls may be disambiguated as ''laṃghāṇḍara'' 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. These shops, as well as convenience stores, are more common in the urban residential areas dominated by large apartment complexes. While the major shopping districts are in old bazars or newer department store-like buildings, these smaller shops for residential areas are in the vast majority of cases arranged in small- or mid-sized strip malls along the main roads, easily accessible by cars, bicycles, and pedestrians. | ||
Remote communities where most of the population works in a single activity (e.g. mining towns in the West or some factory towns) usually only have a general store (''yaivluvai''). | Remote communities where most of the population works in a single activity (e.g. mining towns in the West or some factory towns) usually only have a general store (''yaivluvai''). | ||
The ''kuviluvai'' is a particular type of retail shop where goods can only be purchased with foreign hard currencies (or foreign exchange certificates called ''kaustānnūlya'', pl. ''-nūlyai'') and not with the | The ''kuviluvai'' is a particular type of retail shop where goods can only be purchased with foreign hard currencies (or foreign exchange certificates called ''kaustānnūlya'', pl. ''-nūlyai'') and not with the ilāti (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 | Visiting artisan 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; this is not done in the case of markets or state-run stores. | ||
===Automotive Industry=== | ===Automotive Industry=== | ||
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===Currency=== | ===Currency=== | ||
The '' | The ''ilāti'' (officially known as Inquisitorial Ilāti, in Chlouvānem ''murkadhānāvīyi ilāti''; pl. ''ilāteyi''; abbrev. CHI or '''i''' — commonly also Chlouvānem Ilāti (''chlǣvānumi ilāti'')) 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 ''ygaat'' {{IPA|[iːˈŋaːt]}}, meaning "seashell". <br/> | ||
It is a non-convertible currency. | It is a non-convertible currency. | ||
The | The ilāti 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 ilāti is not decimal but duodecimal: one ilāti equals to 16 (18<sub>10</sub>) camelīṃṣai, and one camelīṃṣah is equal to 20 (24<sub>10</sub>) nagyuṣais; thus there are 300 (432<sub>10</sub>) nagyuṣais in one ilāti.<br/>There are a few unofficial subdivisions, such as the ''komalunda'' (Lällshag ''kåmågunda'' "snail shell") or ''māmina'' (from ''māmei'' 10<sub>12</sub>), equal to 10 (12<sub>10</sub>) camelīṃṣai, or ⅔ of an ilāti. | ||
The current | The current ilāti (CHI) was formally introduced in 6378 (3836<sub>12</sub>) replacing the former Ilāti of the Union of the Purified States (IKAi; ''ekailai ṣarivāṇumi mālyāvi ilāti''), which was however already colloquially known as Chlouvānem Ilāti and, as 1 CHI equalled 1 IKAi 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 | The coins of the ilāti are (all values are base 12; all coins are round unless specified): | ||
# the smallest denomination, the 1n coin; 100% aluminium, unholed, smooth edge; | # the smallest denomination, the 1n coin; 100% aluminium, unholed, smooth edge; | ||
# three different denominations of copper-plated steel coins, valued 3n (unholed, smooth edge, square); 4n (unholed, reeded edge), and 10n (holed, smooth edge) | # three different denominations of copper-plated steel coins, valued 3n (unholed, smooth edge, square); 4n (unholed, reeded edge), and 10n (holed, smooth edge) | ||
# the brass-plated steel coins; 2c (unholed, smooth edge, square), 3c (unholed, reeded edge), 4c (holed, smooth edge, square), and 10c or ''komalunda'' (holed, reeded edge); | # the brass-plated steel coins; 2c (unholed, smooth edge, square), 3c (unholed, reeded edge), 4c (holed, smooth edge, square), and 10c or ''komalunda'' (holed, reeded edge); | ||
# the | # the 1i coin of nickel-plated steel, holed with smooth edge; the 2i coin of nickel-plated steel, holed, square, and with a reeded edge, which is the largest; and the 3i 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 | All coins are scaled, each one being slightly larger than the one with the smaller value, except for the 2i coin being larger than the 3i one and for the 4n and 10n ones and the 3c and 4c ones having identical size. | ||
The banknotes of the | The banknotes of the ilāti are readily identifiable by their colour: | ||
# the | # the 10i banknote is red; | ||
# the | # the 20i one is green; | ||
# the | # the 40i one is lilac; | ||
# the | # the 60i one is blue; | ||
# the | # the 100i one is bluish gray in the previous series, which is still the most commonly circulating one, and orange in the newest; | ||
# the | # the 200i one is yellow. | ||
====Future currency==== | ====Future currency==== | ||
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The core of printed information in the Inquisition is provided by six major newspapers - four of them daily, the other two only issued on workdays -, each one published by a different organization of national importance: | The core of printed information in the Inquisition is provided by six major newspapers - four of them daily, the other two only issued on workdays -, each one published by a different organization of national importance: | ||
* ''brauslaijyāvi'' (the Liturgical<ref>The Chlouvānem term ''brauslaijyā'' (liturgy) has a somewhat broader meaning than in English, referring also - as in this sense - to the point of view of the Inquisition.</ref>), official newspaper of the Inquisitorial political direction. | * ''brauslaijyāvi'' (the Liturgical<ref>The Chlouvānem term ''brauslaijyā'' (liturgy) has a somewhat broader meaning than in English, referring also - as in this sense - to the point of view of the Inquisition.</ref>), official newspaper of the Inquisitorial political direction. | ||
* '' | * ''rākṣaṇāvi'' (the Episcopal), organ of the Episcopal Conference (''rākṣaṇumi galtirāh''), a coordinate assembly of all Bishops. | ||
* ''pūnīn'' (the Worker), organ of the Coordinatory Committee of Inquisitorial Trade Unions (''murkadhānāvye tañcamūmi galtirah'', commonly ''mutagali''), only issued on workdays. | * ''pūnīn'' (the Worker), organ of the Coordinatory Committee of Inquisitorial Trade Unions (''murkadhānāvye tañcamūmi galtirah'', commonly ''mutagali''), only issued on workdays. | ||
* ''yaivcārṇātryūs'' (the Communist), organ of the Official Representative in the Inquisition of the International Communist Union (''murkadhānāvye yaivcārṇātri galababhrausire samvītam''), only issued on workdays. | * ''yaivcārṇātryūs'' (the Communist), organ of the Official Representative in the Inquisition of the International Communist Union (''murkadhānāvye yaivcārṇātri galababhrausire samvītam''), only issued on workdays. | ||
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Road vehicles are thus mostly trams (''ūnitā''), buses (''marcā''; and especially electric trolleybuses (''bęmarcā'') inside cities) and taxis (''mąšcūlla'' if a car; ''mąškhah'' if a rickshaw) for local transport; in most cities, bicycles, rickshaws, and cycle-rickshaws are the most common means of private transport — according to a 6420 <small>(3870<sub>12</sub>)</small> survey, there are four times as many bicycles than cars in the eparchy of Līlasuṃghāṇa.<br/>
Trams are a common sight in most medium- and large-sized cities, where they often act as the most local form of transport in a network with a backbone formed by subway and suburban railway lines. Many medium-sized cities also have hybrid tram/subway systems, with more central areas having a subway-like service with concurrent lines, while in the suburbs it becomes a large capacity tram service, fed by bus lines or, increasingly often in newer-built areas, cycling paths. | Road vehicles are thus mostly trams (''ūnitā''), buses (''marcā''; and especially electric trolleybuses (''bęmarcā'') inside cities) and taxis (''mąšcūlla'' if a car; ''mąškhah'' if a rickshaw) for local transport; in most cities, bicycles, rickshaws, and cycle-rickshaws are the most common means of private transport — according to a 6420 <small>(3870<sub>12</sub>)</small> survey, there are four times as many bicycles than cars in the eparchy of Līlasuṃghāṇa.<br/>
Trams are a common sight in most medium- and large-sized cities, where they often act as the most local form of transport in a network with a backbone formed by subway and suburban railway lines. Many medium-sized cities also have hybrid tram/subway systems, with more central areas having a subway-like service with concurrent lines, while in the suburbs it becomes a large capacity tram service, fed by bus lines or, increasingly often in newer-built areas, cycling paths. | ||
The Chlouvānem Inquisition uses left-hand traffic, except for some minor mountain roads without guard rails. Among the 18 bordering countries, | The Chlouvānem Inquisition uses left-hand traffic, except for some minor mountain roads without guard rails. Among the 18 bordering countries, Džemleštew, Leñ-ṱef, Qualdomailor, Brono, Fathan, and Gorjan are LHT like the Inquisition; all other neighboring countries (including Skyrdagor, which shares a maritime border) are RHT. | ||
=====Road Network===== | =====Road Network===== | ||
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* Expressways, or ''camyūnimai'' (sg. ''camyūnima''). These are often the most important roads in the country, large controlled-access highways that link the largest urban areas. All expressways are, by definition, toll roads (except for a few short "expressway links" (''camyūniṃtandårbhe'', sg. ''-dårbhas'' that link the main access portals of expressways to other routes or urban roads). | * Expressways, or ''camyūnimai'' (sg. ''camyūnima''). These are often the most important roads in the country, large controlled-access highways that link the largest urban areas. All expressways are, by definition, toll roads (except for a few short "expressway links" (''camyūniṃtandårbhe'', sg. ''-dårbhas'' that link the main access portals of expressways to other routes or urban roads). | ||
* The ''dorai'' (sg. ''dorah''), 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 ''dorai'' (sg. ''dorah''), 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 '' | * The ''rākṣambāhi 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. | ||
* 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)''/''dorah(-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 Nukahucē 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)). | * 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)''/''dorah(-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 Nukahucē 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)). | ||
* The local roads, which are managed by a municipality-level subdivision (cities, parishes, or villages), in some cases by an inter-parish territory, or, for unincorporated territories, by the local circuit. Their names vary a lot, but usually roads inside urban areas are ''ūnimai'', while those outside urban areas are still called ''dorai''. The name ''līltai'' is often used for paths inside parks, unpaved roads, and some narrow roads inside city centers. | * The local roads, which are managed by a municipality-level subdivision (cities, parishes, or villages), in some cases by an inter-parish territory, or, for unincorporated territories, by the local circuit. Their names vary a lot, but usually roads inside urban areas are ''ūnimai'', while those outside urban areas are still called ''dorai''. The name ''līltai'' is often used for paths inside parks, unpaved roads, and some narrow roads inside city centers. | ||
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Ships are a major freight transport method and also very frequently used for passenger traffic where there’s the opportunity to drastically cut travel distance - one of the main passenger ship routes being for example Taitepamba-Līlikanāna on the opposite shores of the Jahībušanī Sea. Ships are also obviously the main means of transport in insular areas.<br/> | Ships are a major freight transport method and also very frequently used for passenger traffic where there’s the opportunity to drastically cut travel distance - one of the main passenger ship routes being for example Taitepamba-Līlikanāna on the opposite shores of the Jahībušanī Sea. Ships are also obviously the main means of transport in insular areas.<br/> | ||
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. | 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; some dioceses of the southern rainforest do not have any land-based links with their neighbours, and may only have a small and discontinuous road network. 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. | ||
===Education=== | ===Education=== | ||
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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 two centuries ago, seminaries were only open to girls, and in most dioceses this continued to be the case even after (during the Nāɂahilūmi years even some dioceses that had allowed boys into seminaries went back); it is only since the society-wide gender equality laws of 6347 <small>(380Ɛ<sub>12</sub>)</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. Tumidajaiṭa, the last diocese to end gender segregation, only did this in 6407 <small>(385Ɛ<sub>12</sub>)</small>, 17 years ago. | 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 two centuries ago, seminaries were only open to girls, and in most dioceses this continued to be the case even after (during the Nāɂahilūmi years even some dioceses that had allowed boys into seminaries went back); it is only since the society-wide gender equality laws of 6347 <small>(380Ɛ<sub>12</sub>)</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. Tumidajaiṭa, the last diocese to end gender segregation, only did this in 6407 <small>(385Ɛ<sub>12</sub>)</small>, 17 years ago. | ||
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. | Every school in the Inquisition by law requires pupils to wear a school uniform, called ''kūmbhraṇa'' or ''(tarlāmahi) emibausya'' (pl. ''kūmbhraṇai'', ''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", acronym ''latah''), called ''nūriyæyakeika'' (literally "children lecture garden", also shortened to ''nūyækeya'' or ''nūyækeika'') 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. | Chlouvānem schools are divided in three stages, two of them mandatory. The first stage, non-mandatory, is the ''lahīla tarlāmaha'' ("first school", acronym ''latah''), called ''nūriyæyakeika'' (literally "children lecture garden", also shortened to ''nūyækeya'' or ''nūyækeika'') 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. | ||
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Clothing styles across the Inquisition are naturally varied because of the vastly different climates found in the country, as every biome apart from polar tundra and polar ice caps is found; most of the Inquisition has a hot climate, often very wet for all or at least half of the year, but on the other end of the scale there are places such as Yænyanalkai, one of the coldest large cities of the planet, where temperatures far below freezing reign for most of the year.<br/>All clothes come in a variety of colors, with lilac and purple being particularly considered luxurious (those dyes were historically rare, and lilac is furthermore the national colour of the Inquisition). Dark clothes are rare, due to the hot climate in most of the nation, and a special mention needs to be done for golden yellow (saffron- or turmeric-like) clothes, which are extremely formal ones and worn for religious festivals only: it is a bad faux pas to wear such a dress outside of these occasions. Golden yellow dresses are however how the Great Inquisitor appears while on duty, and most Inquisitors, when on normal duty, wear an outfit which is predominantly black but with golden yellow details. | Clothing styles across the Inquisition are naturally varied because of the vastly different climates found in the country, as every biome apart from polar tundra and polar ice caps is found; most of the Inquisition has a hot climate, often very wet for all or at least half of the year, but on the other end of the scale there are places such as Yænyanalkai, one of the coldest large cities of the planet, where temperatures far below freezing reign for most of the year.<br/>All clothes come in a variety of colors, with lilac and purple being particularly considered luxurious (those dyes were historically rare, and lilac is furthermore the national colour of the Inquisition). Dark clothes are rare, due to the hot climate in most of the nation, and a special mention needs to be done for golden yellow (saffron- or turmeric-like) clothes, which are extremely formal ones and worn for religious festivals only: it is a bad faux pas to wear such a dress outside of these occasions. Golden yellow dresses are however how the Great Inquisitor appears while on duty, and most Inquisitors, when on normal duty, wear an outfit which is predominantly black but with golden yellow details. | ||
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 '' | 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 ''hārjham'' 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. | ||
Other typical clothing apparel include the ''maghātam'', an unisex piece of leg clothing closer to (American) pants, but more loose — and the ''dhūbas'', a neckless shirt, often also without sleeves, which is somewhat usual clothing for women but the most usual formal clothing for men. The ''måših'' is a skirt similar to the ''glaɂa'', but less loose and often closer to a pencil skirt, and is worn by both women and men; women in the regions with higher humidity often wear it along with a ''maulinaca'' - a bandeau bra. | Other typical clothing apparel include the ''maghātam'', an unisex piece of leg clothing closer to (American) pants, but more loose — and the ''dhūbas'', a neckless shirt, often also without sleeves, which is somewhat usual clothing for women but the most usual formal clothing for men. The ''måših'' is a skirt similar to the ''glaɂa'', but less loose and often closer to a pencil skirt, and is worn by both women and men; women in the regions with higher humidity often wear it along with a ''maulinaca'' - a bandeau bra. | ||
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Pupils and students of any school often go to summer camps (''hīliveyadha'', pl. ''-ai'') during the holidays; popular places are the southeastern islands, many coastal areas in the southern rainforest, and hills and mountains along the Camipāṇḍa range, the gigantic mountain range north of the Nīmbaṇḍhāra plain. Most accomodation structures for summer camps are of standardized form in the whole country, usually five- or six-storied buildings capable of hosting usually more than 200 people (usually there are three or four groups of pupils at a time) in large rooms with either bunk beds or lots of hammocks, two common bathrooms (usually on the first and fourth or on ground and third floor) and a common canteen at ground floor. Most of such camps focus on sporting or artistic activities, but there are also excursions and activities aimed at survivalism.<br/>As an alternative to summer camps, some students choose to spend their summer holidays in a monastery, often practising martial arts and enhancing their religious knowledge. Others help in farms during the summer. | Pupils and students of any school often go to summer camps (''hīliveyadha'', pl. ''-ai'') during the holidays; popular places are the southeastern islands, many coastal areas in the southern rainforest, and hills and mountains along the Camipāṇḍa range, the gigantic mountain range north of the Nīmbaṇḍhāra plain. Most accomodation structures for summer camps are of standardized form in the whole country, usually five- or six-storied buildings capable of hosting usually more than 200 people (usually there are three or four groups of pupils at a time) in large rooms with either bunk beds or lots of hammocks, two common bathrooms (usually on the first and fourth or on ground and third floor) and a common canteen at ground floor. Most of such camps focus on sporting or artistic activities, but there are also excursions and activities aimed at survivalism.<br/>As an alternative to summer camps, some students choose to spend their summer holidays in a monastery, often practising martial arts and enhancing their religious knowledge. Others help in farms during the summer. | ||
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 | =====Foreign tourism===== | ||
Foreign tourism to the Inquisition is highly dependent on international geopolitics; for citizens of the Taiduba (the Common Movement Space of the Eastern Bloc) it is easy to travel to the country, also aided by the common proficiency of citizens of those countries in Chlouvānem as a second language. Qualdomelics, Bronics, and Fathanics are some of the foreigners that visit the Inquisition the most, with historical and religious sites being the most visited by them; the country of origin of the greatest number of foreign tourists was, however, eight times out of the last twelve years, Skyrdagor. | |||
Western tourists are much rarer, both because to a greater number of restrictions from the Chlouvānem side and also because of the relative lack of advertising of tourism to the Inquisition in Western countries due to the geopolitical blocs' strained relationships. In most dioceses, non-Taiduba tourists need to be accompanied by guides and follow set paths, often of naturalistic importance, sometimes historical or architectonical (in large cities). A particular industry, mostly only appealing to Western tourists (and certain Taiduba ones), is the one of certain custom-built resorts (mostly in the Southeastern islands) that are effectively isolated from those where Chlouvānem people travel to, and are mostly designed to appeal to Western tastes (although with elements of Chlouvānem culture therein) rather than Chlouvānem ones. Western-style resort tourism in the Inquisition was actually first developed during the late Kaiṣamā in an optic of communist social tourism: they are owned and operated by the local diocesan governments, and are especially offered in Western countries to working class members of certain trade unions, offering symbolic, heavily-discounted prices; regularly priced stays are offered to other customers, and they are mildly popular among upper middle classes in the West as they usually cost less than comparable resorts in other countries. | |||
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. 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. | |||
===Housing=== | ===Housing=== | ||