Idrat
That awkward, paranoid one
READ ME
Hi,
I'm Arianrhod, and this is my first attempt at my collaborative roleplay: Death and Rebirth. What do I mean by collaborative roleplay? I mean that you get to create more than just characters. You are allowed to create your own settings, lore, and history to tell your stories in - so long as they don't violate the rules of the RP. Don't godmod or have magical dragons pop out of the sky; keep the the genre and the tone, and you're free. So, read up on the basic skeleton of the lore, and If you'd like to create your own stories and settings, post your ideas in Out of Character Chat. Then, as long as interest holds, your story will become one of the episodes of "Death and Rebirth".
Peoples / Races / Species
History
Society
Hi,
I'm Arianrhod, and this is my first attempt at my collaborative roleplay: Death and Rebirth. What do I mean by collaborative roleplay? I mean that you get to create more than just characters. You are allowed to create your own settings, lore, and history to tell your stories in - so long as they don't violate the rules of the RP. Don't godmod or have magical dragons pop out of the sky; keep the the genre and the tone, and you're free. So, read up on the basic skeleton of the lore, and If you'd like to create your own stories and settings, post your ideas in Out of Character Chat. Then, as long as interest holds, your story will become one of the episodes of "Death and Rebirth".
Peoples / Races / Species
-
Humans (species) - It should be quite clear which species it being described here. Humans were once the dominant species of the known world, but have since fallen into second-class citizenship in the Asvari garden, which is dominated by the Murul.
History
- Antiquity
- Murutha-Neravi War
- The Devouring
- Survival and Resettlement
- Modern Era
- Events of "Death and Rebirth"
- - The Age of Antiquity refers to the time of the old civilizations of the known world. These include the ancestors the modern nations in the Asvari garden. Years are counted backwards with the "P.D." system, meaning "pre-detonation" or "pre-devouring".
{10,000 - 6000 P.D.}- Humans are hypothesized to enter the Southern region of Nerav.
{4000 P.D.} - Beginning of the Bronze Age
{1500 PD}-Beginning of Iron Age
{600 PD}- Khazagaj
{400 PD} - Lar-Khazeg War/ Neravi Unification
{397 PD}- Creation of Nara Vahl
{350 PD}- The Nara Vahl conquer the Asbana
{230 PD} - The Kaiyatherozi discover "Umno Vyoha"
{216 PD} - Founding of Kaiyatherozi Empire
{30 PD} - The Kaiyatherozi Enter the Sea of Nerav
{24 PD} - Muruthine Unification; Ethovian Era Begins
Society
- .Muruthine society is clan-based; a clan being a group of people united by shared kinship or descent. Clans may be based on inheritance or they may be formed around common experiences, needs, and beliefs. One's identity is heavily tied to the clan they belong to; an individual is expected to let their group's identity overshadow their own, individual identity. Each clan is headed by its elders - the Matriarchs and Patriarchs. One of these Matriarchs is the clan's public head, and represents it in public and ceremonial life. Muruthine clans generally trace descent through the female line, since the practice of polyandry makes tracing through the male line more difficult. One is born into their clan, but can leave, change clans, or take on the clan or their husband or wife if they wish.
.The clan's land is shared communally: the houses of one's clan members are just as much one's home as his own. Visiting and hospitality are important parts of Muruhtine clan culture; one may achieve high regard if he or she is known a gracious host. This unquestioning hospitality does not apply to members of other clans or outsiders, however. Non-clan members must respect the clan's property and avoid an entitled attitude.
. The Murutha practice polyandry, marrying more than one man to a woman. Therefore, it is common to several Patriarchs to be married to a Matriarch, for a child to have several fathers. Marriages are generally not for love, but for children, called “Oyusai Keita”. Political marriages, strategically arranged, are called “Oyusai sospei”, marraiges of cunning. What humans would consider an extra-marital affair is called “Oyusai irah”, a marriage of love. Extramarital affairs are allowed for both sexes. Should a woman become pregnant from a lover, since the Murutha believe a child can have multiple fathers, intercourse with her husbands will give them paternity in the eyes of their culture. It is important to note that not all Murutha practice polyandry, the second most practiced marital arrangement is monogamy, followed by the rarer arrangement of polygyny.
. The Muruthine idea of multiple paternities has the effect of enabling humans to sire Muruthine children. Concerning the former, it should be noted that Humans and Murul cannot reproduce. However, if a Muruthine women was impregnated by a man of her own species and later slept with a human man, he could claim paternity and be recognized as a father.
.Muruthine culture has a strong idealization of romantic love. They see it as a force that transcends class, clan, and obligation – as extramarital affairs often do. They have a strong tradition of love poetry, stories, etc.
.Muruthine culture is strongly collectivist. It expects small, close knit groups and reliance on those groups. Touching – such as hand holding, hugging, etc – is allowed and expected within the collective. Communication is high context, meaning that a Muruthine speaker assumes that s/he and his or her counterpart share a commonality of views and knowledge. They do not spell everything out directly when speaking, much of their communication is nonverbal, implied, and implicit. Outsiders are considered offensively blunt, while the Murutha may appear secretive and devious. The Murutha have a very strong sense of tradition and history.
. When discussing gender in Muruthine society, it is important to understand the concept of gender dichotomy – or the lack of it. Many human societies view men and women as complementary opposites, with both having their own roles, traits, and symbols. The particulars of these vary from culture to culture, in oppressive patriarichal societies, femininity can be looked down upon, and vice versa in oppressive matriarchies. Furthermore, many societies only recognize the categories of “man” and “woman”. The Murutha have a unique view on sex and gender: their default mode of thought is gender-neutral. They generally do not associate symbols, roles, and traits with males, females, trans-sexed, or inter-sexed people. Agresion, empathy, rationality, etc. are seen as personal traits, not gendered ones. This does not mean that their society is entirely gender-neutral, however. Marraiges generally involve many men and one women, female names are ended with “-oe” and male names with “-eo”. What gender practices they do have are mostly symbolic, and do not heavily structure their society. However, they lack the gendering of colors, clothes, restrooms, etc. In conclusion, gender plays less of a role in Muruthine society than one might expect. For example: many societies divide men’s and women’s roles into that of provider and parent. Work outside the home is seen as a male role while parenthood as a female role. This arrangement is not found among the Murutha, who do not view these roles as determined by gender but by circumstance and age. Most Murutha will at one point be a stay-at-home mother/father and at another time participate in the trades. Furthermore, working outside the home is a youthful role while tending to the family is an elder role.
.Muruthine society is generally egalitarian; men and women are seen as equals and have roughly equal power.; however, outsiders hold the view that Muruthine society is deeply matriarichal. This is generally because of the Murutha’s marriage traditions: one woman marries many men, leading outsiders to assume that their society is female dominated and uses its males to the women’s advantage. In fact, the practice of polyandry arises not from subordination and hedonism, but from the harsh conditions of the Asvari mountains and their limited population capacity. Marrying many men to one woman reduces the number of offspring when compared to an alternative arrangement of one wife per husband. It also ensures maximum paternal support and protection for the offspring, especially since the Murutha believe that the children will have multiple fathers (all the men to have intercourse with the mother while she was pregnant). Thus, husbands do not compete for number of offspring. Lastly, because this arrangement bears a low number of children, it conserves family resources by minimizing the danger of dividing wealth too thin among heirs.
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