Aštoria

Aštoria is a culture revolving around the one god, Mąka (Earth Mother), the Anointed Mother. The Anointed Mother is a two faced god, with one face “Ąpaó” representing Life and dawn, and “Hąwí” represents the dusk and death. The core beliefs of the Aštorians revolve around the concepts of duty, or specialization and having a job integral to the society. They also consider the earth important, and take part in rituals and ceremonies that demand hard work and sacrifice in order to appease the Anointed Mother.
Many Aštorians take up simple jobs such as farmers, hunters, or general laborers. These jobs, while simple, are integral to Aštorian society and while they are considered lower caste positions, Aštorian society would not survive without them. Some special historians are given incredibly important specialized jobs such as religious leaders, mechants, fabricators, and soldiers. These higher caste jobs support the many Aštorian aspirations such as trade, invention, diplomacy, and military pursuits.
In regards to economy, trade is an integral part of the Aštorian economy as many of the natural resources that fabricators and other craftsmen need are not readily available in Aštorian settlements. Because of this, Aštorians maintain strong and well defended trade routes where they are able to trade with the Adair peoples, Hilealeans, and even other Aštorian kingdoms. Aštorian merchants spend many years studying the languages and dialects of other nations to properly communicate with providers. Due to their proficiency in linguistics, Aštorian merchants often handle matters of diplomacy as well.

Core Beliefs

Life and Death

Aštorians are very well adjusted to death, and treat it as a celebration of life, rather than suffering from a loss. The process of death is seen as the tree of life losing its old branches, and the budding of new ones. When an Aštorian dies, their body is returned to the soil, and it is said that for each Aštorian that dies, a new one will be born.

The Word of the Anointed Mother

Additonally, Aštorians consider the earth and its facilities sacred, and believe that the Anointed Mother requires them to use all that they kill. This means that bones, skin, tendons and more all have uses within Aštorian society. Additionally, Aštorians consider the cultivation of the lands somewhat of a religious duty, as growing crops as well as flowers, herbs and more is important to keep the earth powerful and its inhabitants fed.

Hardship for Aštorians

Hardship within Aštorian society, such as poverty, loss, or injury is seen as somewhat of a test from the gods and avatars. When one is challenged in these ways, they are being offered a trial of sorts from the gods. It is said that if an Aštorian is to persevere through times of hardship, they are granted a boon from the gods and fortune comes to them.

Blood and Sacrifice

Death is an honor in this culture. To die means the potential to be closer to Mother Nature and through blood and sacrifice, can you get there. There are many opportunities to transcend the mortal self and become something greater than yourself, through celebrations of the dead, taking one’s own life in battle or going on an independant journey of great hardship and marking where they will die with their blood, inscribing runes, last words, and prayers.

Trials of Tąkas

There are 10 different days dedicated to the 10 Itąčąįyųkȟ (Anointed Lords) who represent the 10 spokes on the wheel. These figures, in stories told and spread throughout history have tales of great power and have been great assets and worshipers to Mother Nature. Aštorians have dedicated a day for each of them to both honor them and to challenge civilians to see one of the Itąčąįyųkȟ has been reborn called the Trials of Tąkas. Each Trial is different from the others and represents what the Itąčąįyųkh was good at and what happened during their lifetime. Puzzles, duels, ect. Reincarnation is huge in Aštorian culture, Life and Death are cyclical, inevitable things so their conclusion is that perhaps even the Tąkas can come back in another mortal being and take back their leadership role. Those who survive and complete the challenges provided in the Trial could be considered an Avatar of their spoke.

Traditions

Work Day

The Aštorian tradition of the Work Day starts at dawn and continues all day until dusk. It happens around four times a year and signifies the ending of a season. During the Work Day the Aštorians aren't supposed to partake in any worldly or personal pleasures for the entire day and just focus on their specific work and getting ready for the new season. There are strict scheduled break times typically with specific foods, including but not limited to nettle teas, nettle wines, and other dishes/drinks using the crown of thorns plant. There are points of contention amongst the Aštorians on how strict the rules for this day should be, such as can they socialize during their breaks, should it be that no worldly or personal pleasures happen for the entire day, etc.

The Festival of the Seasons

The Festival of the Seasons is a Festival that takes place after the work day (both happen 4 times a year- once per each season). Each festival features any and all of the newest skills/cultures that have been developed within the community for that season. What’s featured changes with time/depending on the needs of the civilization during each Season
(Ex: The Winter Festival may revolve around the art of hunting and new potential advances in technology (weapons, etc) in preparation for a harsh winter to come- or there may be a potential feast depending on the outcome of the work day or if there is a bounty/extra food). Each of the festivities begins with a blessing from mother nature for a healthy start to each new season Before the festival, this ceremonious blessing must occur before the festivities can begin. consists of drinking fresh natural water that has been blessed by the goddess
Common clothing for the festivities includes colorful nature themed outfits/costumes, and typically music and/or sounds representing nature will be played during this time. Representation of Aštoria through the use of the flower of the crown of thorns in outfits is encouraged (Especially to inhabitants)
Costumes include:

• Personal interpretations of the goddess and what she looks like, since to the people, there is no strict visual of her
• The costumes and colors dependent on each seasons color: Winter (blue), Spring (pastels), Summer (yellow and bright colors), Fall (brown and dark reds)
• Handwoven clothing
• Other representations of culture representing other places

Other Rituals/Celebrations

Death rituals/celebrations

Aštorians hold the belief that life is cyclical. Due to this belief rather than mourning deaths that happen they instead celebrate and perform death rituals. The ritual aspect of death in Aštorian culture is holding a ceremony to return the body to the Earth as a means of wasting nothing. There are also late rites done during this returning to the planet and blood rituals done before death (if the death can be anticipated). A celebration of the life/lives lived follows the death rituals as a means of honoring those who died. The death ritual is strictly public, where everyone is encouraged to partake in the festivities as a way to normalize/remove the fear of death as a whole. Rather than the death of a loved one being a private mourning, the community comes together to celebrate and honor the life of the individual as mother nature welcomes the deceased as part of the earth. Burial traditions include wrapping the body in foliage and the crown of thorns before laying them to rest as part of the earth in whatever means they see fit- whether that be a traditional burial into the soil or laid to rest in a river.

Dusk and Dawn prayer times

The main prayer times in the Aštorian culture take place during Dawn and/or Dusk. The Dawn prayer time is more of a gentle and quiet time and is seen being used more by the upper caste members of the Aštorian society. While the Dusk prayer time is more of a carnal experience and is seen being used more by the lower caste members of society.

Coming of age/graduating into skill

Young civilians are given the opportunity to shadow someone as they work in their selected field in order to give them experience/introduce them to working early on.

Social Hierarchy

Aštorian culture employs a religious caste system based on skills and trades. The social hierarchy is divided between two castes, each representing a face of Mąka, the earth mother. Ąpaó, the Dawn Face, is patron of the upper caste, Wąnkata while Hąwí, the Dusk Face, is patron of the lower caste, Hukhul. Wąnkata and Hukhul each contain sub-castes organized as echelons that represent one of the Ten Paths of the Itąčąįyųkh (anointed lords).
Within each order of echelons there is an appointed echelon with power over the echelons below within the caste. Echelons are traditionally assigned by birth based on family tradition and cemented upon the age of majority by individual choice. Advancement within echelons is determined primarily by individual skill and training. Movement between castes; however, is substantially more difficult and typically occurs through marriage between families of different castes. While advancement from lower to upper caste is rare and often the result of sponsorship or an apprenticeship by a member of the upper caste, demotion to a lower caste is common for members of the Akičhta (military) who are unable to continue their service.
The caste system is equally structured with five echelons within each caste.
Wąnkata:

• Wahošiya (religious leaders)
• Itąčą (merchants)
• Kağȩr (fabricators)
• Ojųr/Ožųr* (farmers)
• Akičhta (soldiers).

Hukhul:

• Pejutąr/Akišnįr (doctors/healers)
• Kągȩr (artisans/craftspeople)
• Olepįr ((ritual) hunters)
• Tąčar/Tahąr (tanning, dye, and bone workers)
• Wowašįr (unskilled laborers).

Outside of the structure of the Aštorian caste system is the unofficial echelon, Čh Išič’la, denoting “the free.” Members of Čh Išič’la echelon are social outcasts who have rejected the Aštorian religion and Aštorian culture as a whole. While the echelon is not a part of the caste system, Čh Išič’la are typically perceived as the very bottom of the social order below the Wowašįr. Members of the echelon are typically referred to as being “off the wheel” a derogatory term for crazy. The term has also been used to refer to foreigners who do not adhere to Aštorian religious values such as the Adair peoples.

Inter-caste Tensions

Tensions between the castes are strongest amongst the lower Wąnkata echelons and the upper Hukhul echelons, colloquially termed the "Middle Caste" (Č’kąta).
The Wahošiya and Akišnįr, as leaders of their respective castes, experience friction regarding matters of religious authority and caste power. The Wahošiya hold final say over all the castes; however, members of the lower caste more often submit to the authority of the Akišnįr. Due to the Wahošiya echelon’s distance from members of Hukhul and the caste superiority of the Wahošiya, many members of the lower caste hold resentment for or have tension with the highest echelon.
The Kağȩr and Pejutąr operate under similar principles of scientific and technological advancement, with the Kağȩr often supplying tools and technology used by the Pejutąr in medical practices. Friction occurs between the two echelons because of caste differences despite the echelons being functionally equal in power. Despite their relative equality, the Kağȩr often purport a superiority over the Pejutąr, referencing the dependence of the Pejutąr on Kağȩr tools and advancements.
The Kağȩr and Kągȩr are similar echelons named from the root word “Kağ” (to make). Both echelons create functional and artistic technology and products necessary for daily living. Tensions occur between the echelons based on caste superiority. Despite the essential nature of the Kągȩr echelon’s artisan guilds in the production of domestic products, art, luxury products, and the construction of buildings and monuments, the Kağȩr maintain a caste superiority that is often abused to oppress members of the Kągȩr echelon. Similar to the Pejutąr, the Kągȩr often depend on some of the technology developed by the Kağȩr, who maintain a strict control over their discoveries and creations often to the extent of monopoly. The Kağȩr have also often tried to destroy the Kągȩr by rendering their trades and guilds superfluous with technological replacements. The Kağȩr have been unsuccessful in replicating the expertise and craftsmanship with their machines and methods of production; however, the Kągȩr resent their Wąnkata counterpart and fear the day the Kağȩr achieve their goal and revolutionize industry.
The Ojųr and Olepįr are essential to Aštorian culture as the providers of food. While the two echelons are often in close contact and even friendly, there still exists tensions regarding caste alignment and religion. While the Ojųr are members of the upper caste, they serve a purely functional value in providing food. The Olepįr on the other hand, hold a religious significance as ritual hunters. These attributes render the echelons functionally equal and the two often collaborate on domestication projects and the care of livestock. However, in times of religious duress or crisis within the kingdom, the Ojųr and Olepįr may swap castes as the Olepįr fulfill their religious function in appeasement of Mąka.
The Akičhta as professional soldiers and members of the military elite hold power over the Hukhul caste. In the event of war or martial law, the Akičhta are often ordered to draft from the members of Hukhul, earning the lower caste’s fear and resentment. As the lowest echelon in the upper caste, the Akičhta also often hold their caste over members of Hukhul despite the equal power the upper three echelons of Hukhul have with the lower echelons of Wąnkata. This tension often leads to conflict between the Akičhta and members of the lower caste as well as the abuse of the upper caste’s authority over the lower caste.

Intra-caste Tensions

Friction within the castes historically originates from political struggles for power and religious authority. Due to fluctuation in the order of echelons, active tensions and power struggles within castes often coincide with political shifts within the caste system or the kingdom.
The Wahošiya and Itąčą, as the upper echelons of Wąnkata, are the only members of the Aštorian Order of Echelons with the political and social power to control the government. The Wahošiya, in addition to being the religious leaders of society, are also the traditional leaders of the government with members of the Itąčą composing the Council or lower governance positions. Tensions between the two echelons over political power and control of the government have been rising over time and seek to boil over in some of the Aštorian kingdoms. Members of the Itąčą have styled themselves “lords” after the Itąčąįyųkh, claiming religious power outside of the scope of the church and the right to rule. Some members of the Itąčą have been gathering support from the Akičhta with promises of power and even popular support from the Hukhul caste to stage a coup against the Wahošiya.
Intracaste tensions between the Akišnįr and Olepįr regarding religious authority within Hukhul ebb and flow with the Olepįr echelon’s relevance and power. The Akišnįr operate as the undisputed leadership of the Hukhul traditionally maintain their religious leadership in the same vein. However, with the increasing cooperation between the Ojųr and Olepįr in domesticating livestock, many Olepįr elites fear the loss of power and the echelon’s dissolution and seek to reclaim their status through seizing the religious authority of the Akišnįr. These internal plots have led to some political assassinations of key Akišnįr leaders and even deals with members of the Itąčą for support in their coup.
The Akišnįr and Pejutąr experience some intracaste conflict over their positions as sub-echelons within the medical field. The Akišnįr, as spiritual healers who use magic and religion, have traditionally held power with the echelon and over the lower caste. However, the Pejutąr, who have since grown in ability and relevance, have been fighting for power within the echelon. Some radical members of the Pejutąr have called for the overthrow or dissolution of the Akišnįr, citing their mystic ways and growing irrelevance in the face of Pejutąr medical advancements. The majority of the Pejutąr and sympathetic members of the Akišnįr have been arguing for a shared power and equality between the two sub-echelons. Other radicals with the echelon have been calling for the dissolution of both the Akišnįr and Pejutąr with the intent of merging the two sub-echelons into a new, unified echelon.

Symbols and Iconography

Aštorian religious iconagraphy and symbols are deeply intertwined with cultural symbols and traditions. Most symbols within Aštorian culture are religious in nature or influenced by religion. The many symbols often represent the form and glory of Mąka or her holy saints, the Itąčąįyųkȟ.

Yonic Symbols

Yonic, or circular, symbols figurally represent Mąka with the shape of a womb. These symbols are foundational to Aštorian religion and culture, and are woven into the very fabric of Aštorian society.

• Circle (circular shapes, rings, natural circles)
• W’alį Wikče Huǧmiyą (Ten Spoke Wheel)
• Crown of Thorns (church)
• Crown of Nails (gov.)

Natural Symbols

Aštorian religion draws several of its iconography from the natural world in reference to the form of Mąka. The natural symbols are said to represent the different parts and aspects of Mąka with the Čųpaza representing her physical form in the mortal world, nettle wine symbolizing her lifeblood (or human blood given by traditional believers), and the crown of thorns representing her crown as Mother and Queen over all.

• Crown of thorns (plant)
• Nettle wine
• Blood
• Wiyąčą (god tree)
• Twin-headed Unicorn: Natąmpa
• Yarrow plant

Religious Symbols

• Sunrise/sunset
• Communion (wine/blood)
• Stigmata (holy wounds of the Itąčąįyųkh)
• Tipi ųčh Inaįyųkh (House of the Anointed Mother, full name of the church)

Itąčąįyųkȟ:

• Čaška: Our Lady of Sorrows (7 or 9 knives to the heart–differs by region), knife wounds each represent a struggle (sorrow) faced by Čaška in the spread of the gospel, chest stigmata (martyred), ten spoke wheel necklace (worn by all members of the clergy)
• Dyąi: Deer, crown of deer antlers, forehead stigmata
• Mįğo: Hammer and Torch, stigmata in both forearms
• Ątšila: Flowers, Willowherb (resilient river-beauty), moving water, stigmata in both feet
• Ȟaroltą: Spear, twin-headed unicorn, stomach stigmata (horizontal slice)
• Akhčta: Grinning skull, Yarrow plant, poisons, snakes, crossed hands (no stigmata died peacefully)
• Raį: Tapestry, loom, infinity knot, tongue stigmata (missing tongue–mute)
• Mato: Bear, bear pelts and claws, torso stigmata (impaled sideways)
• Maška: Markhor horns, animal bones, empty eye-sockets/”weeping eyes” stigmata
• Takta: Yellow-eyed rabbit, axe, stigmata in both hands

Gestures/Phrases

• "Off the Wheel." -- derogatory term for Čh Išič’la and foreigners
• Fist to chest (heart) --
• Hand over stomach + bow -- formal greeting
• "Tupi el akegli" (born to return again) – refers to the gospel of the Itąčąįyųkh Čaška, litany of perseverance and faith
• Right hand ring finger to the forehead (symbolizes stigmata of Dyąi) – greeting to merchants

*outdated spelling of Ojųr

Maps

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  Aštorian Geography

Controlled Territories

• Kaškeya: Prison Island
• Tortuga River