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Verse:Chlouvānem Inquisition: Difference between revisions
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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. Legally ethnic Chlouvānem most commonly refer to themselves not as 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 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: | ||