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* '''Mahārdimi''' ([[Chlouvānem|Chl.]]: ''mahārdimi lāluṃra'', ''mahārdimi yamei yunyalīlta''; adherents are usually termed ''mahārdimāveyi'', sg. ''mahārdimāvi'') is a current that traces its origin back to the philosophy and theology of Ūlarṣināvi Mahārdim ''Maṣkhūri'', a Dūṃthi philosopher from present-day Karvanijaiṭa (in the Northern Plain) who founded it in the year 3579<sub>12</sub> (5997<sub>10</sub>), which was for most of its history not tolerated and persecuted by the Inquisitorial authorities. Nevertheless, it got popular in its area of origin and especially among some non-Chlouvānem peoples like the Širbāghumi - which led to a tacit approval by the lay authorities of the Miś Bāniyār, who were often Širbāghumi. The Mahārdimi authorities finally agreed communion with the Inquisition in 373Ɛ<sub>12</sub> (6239<sub>10</sub>), during the reign of Coreleyāvi Usuvitturæn ''Kalikhūmpan''; the communion was then broken during the Nāɂahilūmi era, but was restored after her deposition. Today the Mahārdimi current is majoritary in the two dioceses of Karvanijaiṭa and Dāhuṭrijaiṭa, and is also followed by sizable minorities in a few other dioceses of the Northern Plain and in some areas of the Western Plain. The bishop of Karvanijaiṭa has a special authority to Mahārdimi adherents. | * '''Mahārdimi''' ([[Chlouvānem|Chl.]]: ''mahārdimi lāluṃra'', ''mahārdimi yamei yunyalīlta''; adherents are usually termed ''mahārdimāveyi'', sg. ''mahārdimāvi'') is a current that traces its origin back to the philosophy and theology of Ūlarṣināvi Mahārdim ''Maṣkhūri'', a Dūṃthi philosopher from present-day Karvanijaiṭa (in the Northern Plain) who founded it in the year 3579<sub>12</sub> (5997<sub>10</sub>), which was for most of its history not tolerated and persecuted by the Inquisitorial authorities. Nevertheless, it got popular in its area of origin and especially among some non-Chlouvānem peoples like the Širbāghumi - which led to a tacit approval by the lay authorities of the Miś Bāniyār, who were often Širbāghumi. The Mahārdimi authorities finally agreed communion with the Inquisition in 373Ɛ<sub>12</sub> (6239<sub>10</sub>), during the reign of Coreleyāvi Usuvitturæn ''Kalikhūmpan''; the communion was then broken during the Nāɂahilūmi era, but was restored after her deposition. Today the Mahārdimi current is majoritary in the two dioceses of Karvanijaiṭa and Dāhuṭrijaiṭa, and is also followed by sizable minorities in a few other dioceses of the Northern Plain and in some areas of the Western Plain. The bishop of Karvanijaiṭa has a special authority to Mahārdimi adherents. | ||
* '''Jīrandaši''' (Chl.: ''jīrandaši lāluṃra'' or ''jīrandaši maidara'', ''jīrandašumi yamei yunyalīlta'') is considered either a Yunyalīlti current (in the Chlouvānem view), a form of Łoxvicʾay, or a syncretic faith based on Łoxvicʾayism with philosophical elements from the Yunyalīlta. Despite its syncretism, generally there have never been major religious conflicts between the Jīrandaši authorities and the Inquisition. Łoxvicʾay prescriptions over the lifestyle of its adherents have a major influence on Jīrandaši culture, to the point that, even if the vast majority of them are ethnic Chlouvānem, they are considered a separate ethnicity. The cradle of Jīrandaši is in the Near West and in parts of the Western Plain, most notably in Tālišulkhām; however, Jīrandašai are found all throughout the Inquisition and are a large and influential minority in many parts of the Plain. There are various competing religious authorities among Jīrandaši-specific issues, but the most influential ones are considered to be the ''hañjāreh'' (analogue to a Head Monk) of Rūṇavapūkha in the diocese of Nanyådajaita and the Bishop of Hæligreisa. | * '''Jīrandaši''' (Chl.: ''jīrandaši lāluṃra'' or ''jīrandaši maidara'', ''jīrandašumi yamei yunyalīlta'') is considered either a Yunyalīlti current (in the Chlouvānem view), a form of Łoxvicʾay, or a syncretic faith based on Łoxvicʾayism with philosophical elements from the Yunyalīlta. Despite its syncretism, generally there have never been major religious conflicts between the Jīrandaši authorities and the Inquisition. Łoxvicʾay prescriptions over the lifestyle of its adherents have a major influence on Jīrandaši culture, to the point that, even if the vast majority of them are ethnic Chlouvānem, they are considered a separate ethnicity. The cradle of Jīrandaši is in the Near West and in parts of the Western Plain, most notably in Tālišulkhām; however, Jīrandašai are found all throughout the Inquisition and are a large and influential minority in many parts of the Plain. There are various competing religious authorities among Jīrandaši-specific issues, but the most influential ones are considered to be the ''hañjāreh'' (analogue to a Head Monk) of Rūṇavapūkha in the diocese of Nanyådajaita and the Bishop of Hæligreisa.<br/>Note that many schools of Łoxvicʾay consider the Jīrandaši to be heretics, as their syncretic interpretation goes against the conception of a God in Łoxvicʾay - which, however, is not as monolythically accepted as in Aselism. | ||
* The '''Qualdomelic Rite''' ([[Qualdomelic|Qua.]]: ''iă Gwaldewmẹlj iă majdăra'', ''Junjălilta căiši Cwaldewmẹljăd''; Chl.: ''valdēmǣldumi yamei yunyalīlta'', ''valdēmaili maidara'') is the rite followed in Qualdomailor and in parts of the former Kaiṣamā - notably Leñ-ṱef and Ebed-dowa (but note that ethnic Chlouvānem in those countries generally follow a Chlouvānem rite) - and Ylvostydh in Greater Skyrdagor. | * The '''Qualdomelic Rite''' ([[Qualdomelic|Qua.]]: ''iă Gwaldewmẹlj iă majdăra'', ''Junjălilta căiši Cwaldewmẹljăd''; Chl.: ''valdēmǣldumi yamei yunyalīlta'', ''valdēmaili maidara'') is the rite followed in Qualdomailor and in parts of the former Kaiṣamā - notably Leñ-ṱef and Ebed-dowa (but note that ethnic Chlouvānem in those countries generally follow a Chlouvānem rite) - and Ylvostydh in Greater Skyrdagor. | ||
* The '''Bronic Rite''' ([[Brono-Fathanic|Bro.]]: ''Taragá ke Yonya fa Barônoa'', ''vy Barônoa vy maidara''; Fth. ''Taraŋá k-Yoń f-Bronŏ'', ''e Bronŏ e maydar''; Chl.: ''broenyumi yamei yunyalīlta'', ''broeni maidara'') is the rite followed in Brono, Fathan, parts of southern Skyrdagor, most of Gorjan, and parts of the Chlouvānem area around the former Bronic city of Moamatempony-Måmatempuñih. | * The '''Bronic Rite''' ([[Brono-Fathanic|Bro.]]: ''Taragá ke Yonya fa Barônoa'', ''vy Barônoa vy maidara''; Fth. ''Taraŋá k-Yoń f-Bronŏ'', ''e Bronŏ e maydar''; Chl.: ''broenyumi yamei yunyalīlta'', ''broeni maidara'') is the rite followed in Brono, Fathan, parts of southern Skyrdagor, most of Gorjan, and parts of the Chlouvānem area around the former Bronic city of Moamatempony-Måmatempuñih. | ||
** '''Imeatotie''' (Bro.: ''tea ganugra ke Imeatoty'' or ''tea Imeatotie tea ganugra''; Chl.: ''imætutī ga lāluṃra'') is a philosophical school based on the teachings of Imeatoty, former Head Monk of Kogopaotre Monastery in northwestern Brono. Historically tight linked to the city of Vatagany - the largest city of northwestern Brono -, it has gradually lost following outside of its traditional strongholds in rural northwestern Brono<ref>The influx of immigrants into Vatagany, especially Chlouvānem and more recently Skyrdegan ones, as well as from other parts of Brono, certainly had a role in the weakening of Imeatotie in the urban agglomeration.</ref>. | ** '''Imeatotie''' (Bro.: ''tea ganugra ke Imeatoty'' or ''tea Imeatotie tea ganugra''; Chl.: ''imætutī ga lāluṃra'') is a philosophical school based on the teachings of Imeatoty, former Head Monk of Kogopaotre Monastery in northwestern Brono. Historically tight linked to the city of Vatagany - the largest city of northwestern Brono -, it has gradually lost following outside of its traditional strongholds in rural northwestern Brono<ref>The influx of immigrants into Vatagany, especially Chlouvānem and more recently Skyrdegan ones, as well as from other parts of Brono, certainly had a role in the weakening of Imeatotie in the urban agglomeration.</ref>. | ||
* The '''Holenagic Rite''' ([[Holenagic|Hol.]]: ''qorhdof ê Nïunïa ê Ngâhlenaid'' or ''ïunïangitior maïdar ê Ngâhlenaid''; Chl.: ''hålinaišikumi yamei yunyalīlta'', ''hålinaici maidara'') is the rite that is followed by practically the entirety of the Yunyalīlti minority in Holenagika. This small but influential minority is the historical result of proselytizing by the missionaries located in a few Chlouvānem commercial outposts roughly between 6000 and 6150. It coexists with Aselism, the most widespread religion in all of the West, however, anthropologists and theologians are convinced of the fact that the Yunyalīlta spread in Holenagika because the Aselist conversion of the country from traditional paganism was not complete yet at the time, and especially not in the fjord communities of Northwestern Holenagika where the Yunyalīlti minority is most common; in fact, some elements of the Holenagic Rite have been traced back to ancient Holenagic paganism. The history of the Holenagic Yunyalīlti minority has been one of alternating tolerance and persecution by the Aselist-majority authorities. While with the establishment of the Republic all persecutions stopped, in some more conservative Aselists' views the minority has been tainted by the subsequent rise to power of the nationalist dictator Uiskehg Ohdsqoaihd <small>([ˈuʃkeː ˈojsqɔj])</small>, who carried out the three Northern Wars in Evandor and later allied with the Nāɂahilūma-led Chlouvānem during the deadly East-West Global War against other Evandorian countries, was a member of this community and built his ideology of Holenagic racial supremacy<ref>More properly, it was disguised as racial supremacy in order to gain the favour of all Holenagikans, not only Yunyalīlti ones, in waging war against other Evandorian countries; as with Chlouvānem suprematist views, there was otherwise no racial element, as it was the Yunyalīlti faith which was taken as defining factor of superior peoples. It should also be noted that Ohdsqoaihd declaring Holenagic racial suprematism would have gone against the views of the Inquisition, and that Great Inquisitor Kælahīmāvi Nāɂahilūma ''Martayinām'' herself did not hold Ohdsqoaihd in particularly high esteem as, as in traditional Chlouvānem society, only women were competent enough to be leaders (notably, it was Great Inquisitor Nāɂahilūma who had cancelled all steps towards equality of men and women that had been done in the Chlouvānem Inquisition during the previous forty years).</ref> basing it on extremist interpretations of Yunyalīlti themes; while today, a century later, Holenagic Yunyalīlti are fully accepted into mainstream Holenagic society, there have been cases of aggression towards them by Aselist conservatives<ref>Still today, far-right violence in Holenagika is considered particularly problematic in the otherwise very progressive country, due to the existence of two main such camps, depending on their view of the Ohdsqoaihd regime: those who support his theories of Holenagic supremacy, and those who, while otherwise supporting of such views, consider Ohdsqoaihd himself an enemy of "Holenagic purity" because of his Yunyalīlti faith.</ref>. The Matriarch of Ohdaise is considered the ultimate spiritual guide (below the Great Inquisitor) for matters concerning the Holenagic Rite. | |||
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These three currents are those that are followed by the majority of people in at least one country (the Chlouvānem Inquisition, Qualdomailor, Gorjan, Brono, and Fathan). There are at least two other major currents from other areas: | These three currents are those that are followed by the majority of people in at least one country (the Chlouvānem Inquisition, Qualdomailor, Gorjan, Brono, and Fathan). There are at least two other major currents from other areas: | ||
* Skyrdegan Yunyalīlta ([[Skyrdagor|Sky.]]: ''Junjasz fezseskjely e-Skyrdeganok'' <small>[ˈjunjəs ˈfɛʒəɧjɛl(ɨ) e ɧɯ˞de(ː)ˈnok]</small>): it is the current followed in the countries of Greater Skyrdagor (except most of those in Gorjan, who follow a Bronic rite, and in Ylvostydh, who follow a Qualdomelic rite), with important influences from Jeranism, the traditional Skyrdegan religion, with which it is often syncretic. | * Skyrdegan Yunyalīlta ([[Skyrdagor|Sky.]]: ''Junjasz fezseskjely e-Skyrdeganok'' <small>[ˈjunjəs ˈfɛʒəɧjɛl(ɨ) e ɧɯ˞de(ː)ˈnok]</small>): it is the current followed in the countries of Greater Skyrdagor (except most of those in Gorjan, who follow a Bronic rite, and in Ylvostydh, who follow a Qualdomelic rite), with important influences from Jeranism, the traditional Skyrdegan religion, with which it is often syncretic. | ||
In most countries of the former Kaiṣamā situated in Wírdaryȁngdé (the area between the Síluren mountains (eastern limit of Evandor) and the Skyrdagor Sea; ''Vīṭadælteh'' in Chl.), the Yunyalīlta was spread starting from their occupation in the Nāɂahilūmi era, just before the East-West Global War, and remained and intensified after the war when these countries were integrated in the Union - remaining nominally independent but de facto part of an unified, Chlouvānem-led country. The spread of the Yunyalīlta in all of these countries was mostly political, so that today these countries can't be said to be religiously Yunyalīlti - their native religions, mostly shamanist, still prevail - but (except for Taruebus, which is the least Chlouvānemized and least Yunyalīlti) many of their mainstream political beliefs are heavily Yunyalīlti-influenced, with at least one of the leading parties in each country representing Yunyalīlti Communism and five countries (Soenyŏ-tave, Kŭyŭgwažtov, Ebed-dowa, Enegen-tövön, and Haletyğyr) being still single-party, with only the local Yunyalīlti Communist Party (inherited from Kaiṣamā times) being allowed to exist. --> | In most countries of the former Kaiṣamā situated in Wírdaryȁngdé (the area between the Síluren mountains (eastern limit of Evandor) and the Skyrdagor Sea; ''Vīṭadælteh'' in Chl.), the Yunyalīlta was spread starting from their occupation in the Nāɂahilūmi era, just before the East-West Global War, and remained and intensified after the war when these countries were integrated in the Union - remaining nominally independent but de facto part of an unified, Chlouvānem-led country. The spread of the Yunyalīlta in all of these countries was mostly political, so that today these countries can't be said to be religiously Yunyalīlti - their native religions, mostly shamanist, still prevail - but (except for Taruebus, which is the least Chlouvānemized and least Yunyalīlti) many of their mainstream political beliefs are heavily Yunyalīlti-influenced, with at least one of the leading parties in each country representing Yunyalīlti Communism and five countries (Soenyŏ-tave, Kŭyŭgwažtov, Ebed-dowa, Enegen-tövön, and Haletyğyr) being still single-party, with only the local Yunyalīlti Communist Party (inherited from Kaiṣamā times) being allowed to exist. --> | ||