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Verse:Chlouvānem Inquisition: Difference between revisions
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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. | ||
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: | |||
* '''a:''' a collective term for a continuum of related ethnic groups (''lailnekā''), genetically mixed and speaking languages derived from or having a lexical base in the language of the Yunyalīlti Holy Books, having the Yunyalīlta as their traditional religion. Antonyms of ''chlǣvānem'' according to this definition include for example ''tayubešai'' (Toyubeshians), ''ṣurṭāgai'' (Skyrdegans), ''hūnakānai'' (Hūnakānai), or ''tumidai'' (Tumidai). | |||
* '''b1:''' the cultural space shaped by the adoption of the Yunyalīlta as fundamental religion/philosophy, with a set of morals, values, common practices, and other aspects of culture derived from it. The most striking antonym to this definition is ''yacvān'' (the West) | |||
* '''b2:''' by extension, the people of the cultural space of the (b1) definition. Antonym: ''yacvānyūs'' (Westerner) | |||
* '''c:''' related to both previous definitions, the citizens of the country that is ecclesiocratically ruled by the Inquisition, the majoritary part of the cultural space of the (b1) definition and with a population whose majority belongs to the ethnic groups of the (a) definition. Antonyms: ''jarajræltyai'' (Cerians), ''ṣurṭāgai'' (Skyrdegans), ''karinåchurai'' (Karynaktians). | |||
Overall, the Chlouvānem Inquisition is ethnically heterogeneous despite the dominant Chlouvānem ''lailnekā'' - the borders between different ethnicities are often not clear-cut and are more noticeable because of local customs rather than the actual ethnicities of the inhabitants. As a general pattern, the areas with higher population density are more predominantly Chlouvānem, while local ethnicities thrive the lesser the population density is; it is however to be noted that, at a regional level, even mountainous or hilly areas are always ethnically heterogeneous and usually no absolute majority of any ethnicity. Urban areas often share the ethnic composition of the surrounding regions, but generally with a higher share of Chlouvānem people, also due to internal migrations and to the deportations (''paṣadimbhanah'', pl. ''-nai'') that were particularly common in the first 60 years of the Inquisition and the early Kaiṣamā period. Internal migration greatly contributes to the heterogeneous population of the biggest cities, where ethnicities from all over the country (and foreign immigrants) are represented. | Overall, the Chlouvānem Inquisition is ethnically heterogeneous despite the dominant Chlouvānem ''lailnekā'' - the borders between different ethnicities are often not clear-cut and are more noticeable because of local customs rather than the actual ethnicities of the inhabitants. As a general pattern, the areas with higher population density are more predominantly Chlouvānem, while local ethnicities thrive the lesser the population density is; it is however to be noted that, at a regional level, even mountainous or hilly areas are always ethnically heterogeneous and usually no absolute majority of any ethnicity. Urban areas often share the ethnic composition of the surrounding regions, but generally with a higher share of Chlouvānem people, also due to internal migrations and to the deportations (''paṣadimbhanah'', pl. ''-nai'') that were particularly common in the first 60 years of the Inquisition and the early Kaiṣamā period. Internal migration greatly contributes to the heterogeneous population of the biggest cities, where ethnicities from all over the country (and foreign immigrants) are represented. | ||