Atlinthaian
Naming Practices
Atlinthaian children are typically given a personal name and a surname. Surnames can derive from several places.
Atlinthaian Pronvinces
The Nine Families of Athlinthaia each bore a unique surname, by which they were identified. All children of the family, no matter which side the family was born on, would be given this name because if they were not, they would no longer be considered part of the family. When members of the nine families inter-married, they had to select which of the two names any children would receive, and therefore, which family they would officially be a part of. This was almost always the mother's family.
Those who were not members of the nine families usually had surnnames that identified the city they came from. These names would include the name of the city and the prefix ima-, meaning "from." Therefore, someone from the city of Shell would have the last name Imashell. If someone moved to a new city, they would not typically change their name, though their children would be identified by the new city.
Once Atlinthaia gained independence from Brek, the nine family names were used to name the nine districts. Then, instead of naming a child as being from a particular city, some parents would name their children as being from a particular district, such as Imablack. It is important to note that one can identify whether a particular surname denotes a member of the family or a citizen of the district by whether or not the surname includes the prefix ima-. Though when moving district to distrcit, people would rarely change their surnames, it was known to happen in some circumstances, particularly when someone got a job working directly for a member of one of the nine families.
Matronymic
Another common surname derives from the mother's first name and the suffix -pagi, meaning "child of." It is likely this type of surname was introduced by the Xurugwi settlers who came on the Defiant, as Xurguwi often use patronymic naming systems. It is also likely that this shifted to a matronymic system due to the requirements to follow the Atlinthaian religion. This produced names like Tazhi Shannapagi, or Tazhi, child of Shanna.
On Marriage
When marrying, men do not usually change their names, but they will add their wife's name in addition to their own. So when Tazhi Shannapagi married Kibu Imashell, he becomes Tazhi Shannapagi Imashell. Children, however, typically receive only the mother's surname.
Newer Names
Interactions with other cultures has influced naming practices in Atlinthaian culture. This has created a variety of different types of personal names, including nature-based names, as in Xurugwi tradition, children named after religious figures, such as is common in Een and Thisaazhou cultures, and the Pelan practice of naming children based around the circumstances of their birth.
Surnames have also changed due to these interactions. Since neither Thisaazhou, Een, or Pelan use location-based or matronymic naming systems, surnames among these groups is typically passed mother to child (except among the Een, where is more often passed father to child) with no changes. Due to the influcence of these cultures, it is less common for Atlinthaian names to change, especially within interfaith families. Therefore, someone with a last name such as Imashell may not indicate that the person is from the city of Shell, only that an ancestor came from that city. In cities and districts with high Een populations, it is common for a woman to take her husband's name on marriage and to pass this name to any children, though most Atlinthaians continue to pass on the mother's surname.
Clothing
Atlinthaian clothing has always prided function over form. It is most often made of wool, with people of all genders usually wearing trousers of all lengths. Shirts are usually short sleeved and plainly made. Designs are simple and intended to minimize fabric, as all of these elements made sea-faring easier in Atlinthaia's early days. In the desert area of Atlinthaia, cotton clothing was more common, as it was cooler and better suited for the climate. In these area, boots also became popular, and spread to the southern regions of the country, though along the coast, people usually wore water-proofed canvas shoes or went barefoot.
In the past, less functional clothing such as skirts, dresses, and flowing sleeves, were mostly worn by the wealthy, of all genders, as a way of stating they they did not need to work. Less wealthy people often reserve such garments for special ocassions, though it is just as common to wear well-made trousers to such events. Day to day clothing is most often dressed up with decorative buttons.
Skirts have only become more common in recent years, with more sedentary Thisaazhou settling in the country. With many of these Thisaazhou being horse traders, however, even they usually favor trousers over skirts. Thisaazhou embroidery has become increasingly common in the country though, and many shirts and pants have such embroidery on the cuffs and pockets.
The families of the Circle of Seven are usually identified by their high collars. Furthermore, each family has a color and a flower which represents them, and collars typically have this flower embroidered on them in a type of raised lace. Members of the Atlinthaian National Council also wear high collars. These have the family flower on the left side of the collar and the circle of nine on the right, representing the wearer's position in government. Leaders of disctict councils typically have similar garments, with a plain circle sewn onto the right. Interestingly, the Atlinthaian Monarch does not have any such embroidery defining their position beyond their seat on the National Council.
Though members of the six families which remain from the original seven still frequently wear their family symbols on their collars, this is less common among three newest families. These families have official symbols, but many members of the families only wear them for official business.
In Atlinthaia's early days, a law made it illegal for any person not a member of the nine governing families to wear a high collar or to wear one of the family's symbols, and those who did so could be publically flogged. Today, high collars are no longer illegal for others to wear, though they remain uncommon. It is still illegal to wear a family's symbol with the intent of impersonating a member of the family, and a person can recieve a heavy fine for doing so. As district pride became increasingly common, however, people began to wear simplified versions of the family flowers, as a means of indicating what districts they were from.
Music
Atlinthaian music traditionally uses limited instrumentation, with those instruments which are used often being found instruments such as shells and home-made percussion. Sometimes music includes wooden or bone flutes, which may have been first instroduced by Xruguwi Trickster-Trappers. Similarly, some Atlinthaian music uses hand-clap rhythms similar to those found in Thisaazhou Music. Some music also includes the sound of ships' bells. Vocals may be sung lyrics or non-linguistic sounds, such as humming.
For centuries, it was uncommon for Atlinthaian music to be written down. Instead, Atlinthaian performers would usually improvise. This mean even well-known compositions were in constant flux. It was not until the advent of recording technologies that "the same" piece could frequently be heard, though even today, Atlinthaian performers routinely improvise on their own works. This means several versions of one song may be released by the same performing artists. It also means that most Atlinthaians favor live concerts over recorded music.
Atlinthaian music is usually composed of simple, repeated rhythms, which may be layered on top of each other, or over a drone. Some music will contrast multiple rhythms, sung or played on different instruments while others will allow one rhythm to slowly evolve over time. Melodies are often played with low dynamics and usually intended to mimic sounds in nature. Atlinthaian music also includes microtones, allowing for pitches in-between those on a traditional 12-note chromatic scale.
While the advent of technology has, in ways, struck a blow at improvisation, it has also allowed for new elements in Atlinthaian music. Modern artists will record nature sounds or other ambient noise, such as ocean waves, the Wailing Chasm, or even the sounds of a city center, which they will include as part of their instrumentation. Some artists have also been known to record people talking, which can be cut and spliced together. It is popular to record using lower-quality equipement, as white-noise and radio static often take the place of the instrumental drone found in a lot of traditional music.
Food
Most Atlinthaian dishes consist of cooked vegetables such as eggplant, okra, or cabbage, with or without meat, served over rice or potatoes, and topped with a sauce. Bread is usually served on the side. Most Atlinthaian breads are made with sorghum, but one popular deep fried flatbread is made from wheat. Many breads also have shredded vegetables in them. Because the number seven is considered lucky, most meals are made with exactly seven spices. Common spices include corriander, cardamom, and saffron.
Mutton is the most common type of meat eaten in Atlinthaia. Beef is typically not consumed due an obscure passage in the Book of Orange, and though birds who cannot fly long distances, such as chickens and turkeys are considered acceptable to eat, Xurugwi culture has colored Atlinthaian cuisine. Fish is also a popular food, particularly in coastal areas.
Other popular dishes include fritters made with bananas and yams, pickled mango, and noodle soup. Rice can be prepared in a number of ways, including as a porridge, a pudding, frequently served with coconut, and baked into cakes. Atlinthaians also enjoy tawsha, a cake made of ground chickpeas and served with chilies and cilantro, and coaba, a vegetable casserole cooked in a dish heated from above, rather than below. This is likely the oldest food in Atlinthaia, and it was likely that early Atlinthaians cooked this in clay pots, which they buried in hot coals.
Common drinks include rice beer and grape wine, though tea has become increasingly popular, likely due to the influence of Thisaazhou. The betel nut is often chewed, though in the past few decades, doctors have pushed patients to quick this practice, due to negative health effects.
Rites and Rituals
Birth Traditions
When an Atlinthaian baby is born, it is common to weave jewelry from the fibers of leaves. Originally, this was done in the hope that Neripon, the goddess of life, would claim the child and give them a long and healthy life. Though Neripon is no longer worshipped in Atlinthaia, it is still a common practice to wish health on a baby in this way. Xurugwi Death Beads in Atlinthaia are often strung on sturdier versions of this jewelry. It is also considered unlucky for the mother to leave the home until the baby's umbilical cord falls off.
Coming of Age
In early Atlinthaia, there was a traditional coming-of-age ceremony, celebrated when a child turned 19. Most of this ceremony has been lost in time, though it is likely that the tradition of presenting a new adult with a hat or hair pin originated there. Today, nineteen is considered the age of majority in Atlinthaia, and is often celebrated with an extra-special party.
Weddings
The manner of weddings in Atlinthaia depend heavily on the religion of the couple being married. Thisaazhou weddings are typically solemn events held, whenever possible, at the Shax'ia temple in the capital city. Xurguwi weddings are joyous feasts which last several days and end in a traditional wedding dance. For two people to married legally, an official must witness their verbal agreement to marry. Furthermore, legally, only a man and woman can marry, though religious Xurguwi weddings frequently happen without legal binding.
Weddings among the seven ruling families, as well as others who are wealthy or in high status positions, have always been elaborate affairs. It is common for the woman to wear an ankle-length garment over her usual clothing. Rather than having seams up the sides, it is tied with a sash her in her family's color. She is not already a member of one of the families, the sash is in the color of her groom. The front of the garment is often elaborately decorated. She may also wear a flower crown for the occasion. The groom typically wears a nice jacket in the color of his family or future family. Both wear high-collared shirts with either the symbol of their family or that of the family they are marrying into. This remains common among the six oldest families, while it is done less frequently among the three newer families.
It is becoming increasingly common for midsummer festivals to contain mock weddings as part of the festivities. Usually, a city will put out a call for couples wishing to "marry" to which couples can respond. In larger cities, where many couples are likely to respond, it is common they petition to be chosen or are selected by a lottery. These weddings are typically not performed by an official, though the bride and groom often copy the dress of the ruling families, wearing the color of the family that runs their district. They may also wear simplified versions of the family's symbol, or choose to forego this. These weddings are typically considered trial weddings, with the couple expected to marry for real within the next two years. Sometimes, instead of a trial wedding, and already married couple will choose to renew their wedding vows in this way.
Funerals
Funerals in Atlinthaia tend to be solemn and quiet ocassions. Most often, there is a ceremony at the home of the deceased's family or in a local temple, during which a temple clergy-person blesses the family. Then a procession takes the body to its final resting place. For Xurugwi followers, this is usually a wilderness area, where the body can be left and the family can return later to hunt for bones. Among others, the body is taken to a burial site. For Thisaazhou and some Xurugwi, the body is merely taken away at the end of the ceremony because it will cremeated or donated to science.
It is rare for flowers to be brought to a funeral service in Atlinthaia, as flowers were considered a sign of life in traditional Atlinthaian religion. People may, however, present the family with feathers found upon the ground or, in the case of young children and suicides, with seashells. In the case of burials, these may adorn the coffin. Such items are also sometimes left at gravesites by mourners. It is also common for friends to bring food for family members. It is rare for any valuables to be left on the body, even if it is buried.
Funerals are held as soon as possible after a death, as bodies are not typically embalmed. In the case that a funeral cannot be held quickly, the family may choose to bury, burn, or leave the body, as is their custom, and later hold a service in their home or in the temple to mourn with friends and receive the blessings of their clergy. A procession may follow to the gravesite or to a marker that stands in the deceased's honor. A similiar service is held when there is no body available, such as someone who has been lost at sea.
Gender Roles
In early Atlinthaian culture, gender roles were rather strict, with women being dominant and men being subservient. A major shift occurred when Atlinthaia became its own nation. With a need for one member of each of the seven ruling families in the capital, and one to remain in the district, it became common for women to pass the duty of running the district councils to their husbands. In turn, as the selection for representatives was turned over to individual towns, some towns selected men as representatives. This led to a domino effect in which each district, one by one, desegregated schools, allowing boys to attend, to better prepare them to participate in government. With more educated boys also came men working in a wider variety of professions.
A second major change occurred in the years following the Southern Conflict, as the growing number of patriarchal Een followers and the more conservative, matriarchal Xurugwi followers had a neutralizing effect on one another. In places where intermarriage was common, inheritance became passed to both boys and girls, and over time, this spread throughout the country, including the to nine ruling families. More and more men took to serving in the government. This was also helped by the development of democratic lotteries to choose district councils, and eventually the Atlinthaian National Legislature. These lotteries allowed for the control of gender ratios in such organizations, therefore creating a 50-50 split every time.
Today, both men and women serve on the National Council, including the current Atlinthaian Monarch, and most Atlinthaians would say they believe men and women to be equal. There remain some vestiges of older systems, such as in the passing down of surnames. Most Atlinthaians receive their mother's surname, except in Een communities. There still remain some highly conservative pockets where gender roles are more strict, mostly among the Een. There is a small contingency of transgender and non-binary citizens seeking for a broadening of gender understanding, but the vast majority of the country still operates within a cis-gender binary system.
The Nine Families of Athlinthaia each bore a unique surname, by which they were identified. All children of the family, no matter which side the family was born on, would be given this name because if they were not, they would no longer be considered part of the family. When members of the nine families inter-married, they had to select which of the two names any children would receive, and therefore, which family they would officially be a part of. This was almost always the mother's family.
Those who were not members of the nine families usually had surnnames that identified the city they came from. These names would include the name of the city and the prefix ima-, meaning "from." Therefore, someone from the city of Shell would have the last name Imashell. If someone moved to a new city, they would not typically change their name, though their children would be identified by the new city.
Once Atlinthaia gained independence from Brek, the nine family names were used to name the nine districts. Then, instead of naming a child as being from a particular city, some parents would name their children as being from a particular district, such as Imablack. It is important to note that one can identify whether a particular surname denotes a member of the family or a citizen of the district by whether or not the surname includes the prefix ima-. Though when moving district to distrcit, people would rarely change their surnames, it was known to happen in some circumstances, particularly when someone got a job working directly for a member of one of the nine families.
Matronymic
Another common surname derives from the mother's first name and the suffix -pagi, meaning "child of." It is likely this type of surname was introduced by the Xurugwi settlers who came on the Defiant, as Xurguwi often use patronymic naming systems. It is also likely that this shifted to a matronymic system due to the requirements to follow the Atlinthaian religion. This produced names like Tazhi Shannapagi, or Tazhi, child of Shanna.
On Marriage
When marrying, men do not usually change their names, but they will add their wife's name in addition to their own. So when Tazhi Shannapagi married Kibu Imashell, he becomes Tazhi Shannapagi Imashell. Children, however, typically receive only the mother's surname.
Newer Names
Interactions with other cultures has influced naming practices in Atlinthaian culture. This has created a variety of different types of personal names, including nature-based names, as in Xurugwi tradition, children named after religious figures, such as is common in Een and Thisaazhou cultures, and the Pelan practice of naming children based around the circumstances of their birth.
Surnames have also changed due to these interactions. Since neither Thisaazhou, Een, or Pelan use location-based or matronymic naming systems, surnames among these groups is typically passed mother to child (except among the Een, where is more often passed father to child) with no changes. Due to the influcence of these cultures, it is less common for Atlinthaian names to change, especially within interfaith families. Therefore, someone with a last name such as Imashell may not indicate that the person is from the city of Shell, only that an ancestor came from that city. In cities and districts with high Een populations, it is common for a woman to take her husband's name on marriage and to pass this name to any children, though most Atlinthaians continue to pass on the mother's surname.
Clothing
Atlinthaian clothing has always prided function over form. It is most often made of wool, with people of all genders usually wearing trousers of all lengths. Shirts are usually short sleeved and plainly made. Designs are simple and intended to minimize fabric, as all of these elements made sea-faring easier in Atlinthaia's early days. In the desert area of Atlinthaia, cotton clothing was more common, as it was cooler and better suited for the climate. In these area, boots also became popular, and spread to the southern regions of the country, though along the coast, people usually wore water-proofed canvas shoes or went barefoot.
In the past, less functional clothing such as skirts, dresses, and flowing sleeves, were mostly worn by the wealthy, of all genders, as a way of stating they they did not need to work. Less wealthy people often reserve such garments for special ocassions, though it is just as common to wear well-made trousers to such events. Day to day clothing is most often dressed up with decorative buttons.
Skirts have only become more common in recent years, with more sedentary Thisaazhou settling in the country. With many of these Thisaazhou being horse traders, however, even they usually favor trousers over skirts. Thisaazhou embroidery has become increasingly common in the country though, and many shirts and pants have such embroidery on the cuffs and pockets.
The families of the Circle of Seven are usually identified by their high collars. Furthermore, each family has a color and a flower which represents them, and collars typically have this flower embroidered on them in a type of raised lace. Members of the Atlinthaian National Council also wear high collars. These have the family flower on the left side of the collar and the circle of nine on the right, representing the wearer's position in government. Leaders of disctict councils typically have similar garments, with a plain circle sewn onto the right. Interestingly, the Atlinthaian Monarch does not have any such embroidery defining their position beyond their seat on the National Council.
Though members of the six families which remain from the original seven still frequently wear their family symbols on their collars, this is less common among three newest families. These families have official symbols, but many members of the families only wear them for official business.
In Atlinthaia's early days, a law made it illegal for any person not a member of the nine governing families to wear a high collar or to wear one of the family's symbols, and those who did so could be publically flogged. Today, high collars are no longer illegal for others to wear, though they remain uncommon. It is still illegal to wear a family's symbol with the intent of impersonating a member of the family, and a person can recieve a heavy fine for doing so. As district pride became increasingly common, however, people began to wear simplified versions of the family flowers, as a means of indicating what districts they were from.
Music
Atlinthaian music traditionally uses limited instrumentation, with those instruments which are used often being found instruments such as shells and home-made percussion. Sometimes music includes wooden or bone flutes, which may have been first instroduced by Xruguwi Trickster-Trappers. Similarly, some Atlinthaian music uses hand-clap rhythms similar to those found in Thisaazhou Music. Some music also includes the sound of ships' bells. Vocals may be sung lyrics or non-linguistic sounds, such as humming.
For centuries, it was uncommon for Atlinthaian music to be written down. Instead, Atlinthaian performers would usually improvise. This mean even well-known compositions were in constant flux. It was not until the advent of recording technologies that "the same" piece could frequently be heard, though even today, Atlinthaian performers routinely improvise on their own works. This means several versions of one song may be released by the same performing artists. It also means that most Atlinthaians favor live concerts over recorded music.
Atlinthaian music is usually composed of simple, repeated rhythms, which may be layered on top of each other, or over a drone. Some music will contrast multiple rhythms, sung or played on different instruments while others will allow one rhythm to slowly evolve over time. Melodies are often played with low dynamics and usually intended to mimic sounds in nature. Atlinthaian music also includes microtones, allowing for pitches in-between those on a traditional 12-note chromatic scale.
While the advent of technology has, in ways, struck a blow at improvisation, it has also allowed for new elements in Atlinthaian music. Modern artists will record nature sounds or other ambient noise, such as ocean waves, the Wailing Chasm, or even the sounds of a city center, which they will include as part of their instrumentation. Some artists have also been known to record people talking, which can be cut and spliced together. It is popular to record using lower-quality equipement, as white-noise and radio static often take the place of the instrumental drone found in a lot of traditional music.
Food
Most Atlinthaian dishes consist of cooked vegetables such as eggplant, okra, or cabbage, with or without meat, served over rice or potatoes, and topped with a sauce. Bread is usually served on the side. Most Atlinthaian breads are made with sorghum, but one popular deep fried flatbread is made from wheat. Many breads also have shredded vegetables in them. Because the number seven is considered lucky, most meals are made with exactly seven spices. Common spices include corriander, cardamom, and saffron.
Mutton is the most common type of meat eaten in Atlinthaia. Beef is typically not consumed due an obscure passage in the Book of Orange, and though birds who cannot fly long distances, such as chickens and turkeys are considered acceptable to eat, Xurugwi culture has colored Atlinthaian cuisine. Fish is also a popular food, particularly in coastal areas.
Other popular dishes include fritters made with bananas and yams, pickled mango, and noodle soup. Rice can be prepared in a number of ways, including as a porridge, a pudding, frequently served with coconut, and baked into cakes. Atlinthaians also enjoy tawsha, a cake made of ground chickpeas and served with chilies and cilantro, and coaba, a vegetable casserole cooked in a dish heated from above, rather than below. This is likely the oldest food in Atlinthaia, and it was likely that early Atlinthaians cooked this in clay pots, which they buried in hot coals.
Common drinks include rice beer and grape wine, though tea has become increasingly popular, likely due to the influence of Thisaazhou. The betel nut is often chewed, though in the past few decades, doctors have pushed patients to quick this practice, due to negative health effects.
Rites and Rituals
Birth Traditions
When an Atlinthaian baby is born, it is common to weave jewelry from the fibers of leaves. Originally, this was done in the hope that Neripon, the goddess of life, would claim the child and give them a long and healthy life. Though Neripon is no longer worshipped in Atlinthaia, it is still a common practice to wish health on a baby in this way. Xurugwi Death Beads in Atlinthaia are often strung on sturdier versions of this jewelry. It is also considered unlucky for the mother to leave the home until the baby's umbilical cord falls off.
Coming of Age
In early Atlinthaia, there was a traditional coming-of-age ceremony, celebrated when a child turned 19. Most of this ceremony has been lost in time, though it is likely that the tradition of presenting a new adult with a hat or hair pin originated there. Today, nineteen is considered the age of majority in Atlinthaia, and is often celebrated with an extra-special party.
Weddings
The manner of weddings in Atlinthaia depend heavily on the religion of the couple being married. Thisaazhou weddings are typically solemn events held, whenever possible, at the Shax'ia temple in the capital city. Xurguwi weddings are joyous feasts which last several days and end in a traditional wedding dance. For two people to married legally, an official must witness their verbal agreement to marry. Furthermore, legally, only a man and woman can marry, though religious Xurguwi weddings frequently happen without legal binding.
Weddings among the seven ruling families, as well as others who are wealthy or in high status positions, have always been elaborate affairs. It is common for the woman to wear an ankle-length garment over her usual clothing. Rather than having seams up the sides, it is tied with a sash her in her family's color. She is not already a member of one of the families, the sash is in the color of her groom. The front of the garment is often elaborately decorated. She may also wear a flower crown for the occasion. The groom typically wears a nice jacket in the color of his family or future family. Both wear high-collared shirts with either the symbol of their family or that of the family they are marrying into. This remains common among the six oldest families, while it is done less frequently among the three newer families.
It is becoming increasingly common for midsummer festivals to contain mock weddings as part of the festivities. Usually, a city will put out a call for couples wishing to "marry" to which couples can respond. In larger cities, where many couples are likely to respond, it is common they petition to be chosen or are selected by a lottery. These weddings are typically not performed by an official, though the bride and groom often copy the dress of the ruling families, wearing the color of the family that runs their district. They may also wear simplified versions of the family's symbol, or choose to forego this. These weddings are typically considered trial weddings, with the couple expected to marry for real within the next two years. Sometimes, instead of a trial wedding, and already married couple will choose to renew their wedding vows in this way.
Funerals
Funerals in Atlinthaia tend to be solemn and quiet ocassions. Most often, there is a ceremony at the home of the deceased's family or in a local temple, during which a temple clergy-person blesses the family. Then a procession takes the body to its final resting place. For Xurugwi followers, this is usually a wilderness area, where the body can be left and the family can return later to hunt for bones. Among others, the body is taken to a burial site. For Thisaazhou and some Xurugwi, the body is merely taken away at the end of the ceremony because it will cremeated or donated to science.
It is rare for flowers to be brought to a funeral service in Atlinthaia, as flowers were considered a sign of life in traditional Atlinthaian religion. People may, however, present the family with feathers found upon the ground or, in the case of young children and suicides, with seashells. In the case of burials, these may adorn the coffin. Such items are also sometimes left at gravesites by mourners. It is also common for friends to bring food for family members. It is rare for any valuables to be left on the body, even if it is buried.
Funerals are held as soon as possible after a death, as bodies are not typically embalmed. In the case that a funeral cannot be held quickly, the family may choose to bury, burn, or leave the body, as is their custom, and later hold a service in their home or in the temple to mourn with friends and receive the blessings of their clergy. A procession may follow to the gravesite or to a marker that stands in the deceased's honor. A similiar service is held when there is no body available, such as someone who has been lost at sea.
Gender Roles
In early Atlinthaian culture, gender roles were rather strict, with women being dominant and men being subservient. A major shift occurred when Atlinthaia became its own nation. With a need for one member of each of the seven ruling families in the capital, and one to remain in the district, it became common for women to pass the duty of running the district councils to their husbands. In turn, as the selection for representatives was turned over to individual towns, some towns selected men as representatives. This led to a domino effect in which each district, one by one, desegregated schools, allowing boys to attend, to better prepare them to participate in government. With more educated boys also came men working in a wider variety of professions.
A second major change occurred in the years following the Southern Conflict, as the growing number of patriarchal Een followers and the more conservative, matriarchal Xurugwi followers had a neutralizing effect on one another. In places where intermarriage was common, inheritance became passed to both boys and girls, and over time, this spread throughout the country, including the to nine ruling families. More and more men took to serving in the government. This was also helped by the development of democratic lotteries to choose district councils, and eventually the Atlinthaian National Legislature. These lotteries allowed for the control of gender ratios in such organizations, therefore creating a 50-50 split every time.
Today, both men and women serve on the National Council, including the current Atlinthaian Monarch, and most Atlinthaians would say they believe men and women to be equal. There remain some vestiges of older systems, such as in the passing down of surnames. Most Atlinthaians receive their mother's surname, except in Een communities. There still remain some highly conservative pockets where gender roles are more strict, mostly among the Een. There is a small contingency of transgender and non-binary citizens seeking for a broadening of gender understanding, but the vast majority of the country still operates within a cis-gender binary system.
When marrying, men do not usually change their names, but they will add their wife's name in addition to their own. So when Tazhi Shannapagi married Kibu Imashell, he becomes Tazhi Shannapagi Imashell. Children, however, typically receive only the mother's surname.
Newer Names
Interactions with other cultures has influced naming practices in Atlinthaian culture. This has created a variety of different types of personal names, including nature-based names, as in Xurugwi tradition, children named after religious figures, such as is common in Een and Thisaazhou cultures, and the Pelan practice of naming children based around the circumstances of their birth.
Surnames have also changed due to these interactions. Since neither Thisaazhou, Een, or Pelan use location-based or matronymic naming systems, surnames among these groups is typically passed mother to child (except among the Een, where is more often passed father to child) with no changes. Due to the influcence of these cultures, it is less common for Atlinthaian names to change, especially within interfaith families. Therefore, someone with a last name such as Imashell may not indicate that the person is from the city of Shell, only that an ancestor came from that city. In cities and districts with high Een populations, it is common for a woman to take her husband's name on marriage and to pass this name to any children, though most Atlinthaians continue to pass on the mother's surname.
Clothing
Atlinthaian clothing has always prided function over form. It is most often made of wool, with people of all genders usually wearing trousers of all lengths. Shirts are usually short sleeved and plainly made. Designs are simple and intended to minimize fabric, as all of these elements made sea-faring easier in Atlinthaia's early days. In the desert area of Atlinthaia, cotton clothing was more common, as it was cooler and better suited for the climate. In these area, boots also became popular, and spread to the southern regions of the country, though along the coast, people usually wore water-proofed canvas shoes or went barefoot.
In the past, less functional clothing such as skirts, dresses, and flowing sleeves, were mostly worn by the wealthy, of all genders, as a way of stating they they did not need to work. Less wealthy people often reserve such garments for special ocassions, though it is just as common to wear well-made trousers to such events. Day to day clothing is most often dressed up with decorative buttons.
Skirts have only become more common in recent years, with more sedentary Thisaazhou settling in the country. With many of these Thisaazhou being horse traders, however, even they usually favor trousers over skirts. Thisaazhou embroidery has become increasingly common in the country though, and many shirts and pants have such embroidery on the cuffs and pockets.
The families of the Circle of Seven are usually identified by their high collars. Furthermore, each family has a color and a flower which represents them, and collars typically have this flower embroidered on them in a type of raised lace. Members of the Atlinthaian National Council also wear high collars. These have the family flower on the left side of the collar and the circle of nine on the right, representing the wearer's position in government. Leaders of disctict councils typically have similar garments, with a plain circle sewn onto the right. Interestingly, the Atlinthaian Monarch does not have any such embroidery defining their position beyond their seat on the National Council.
Though members of the six families which remain from the original seven still frequently wear their family symbols on their collars, this is less common among three newest families. These families have official symbols, but many members of the families only wear them for official business.
In Atlinthaia's early days, a law made it illegal for any person not a member of the nine governing families to wear a high collar or to wear one of the family's symbols, and those who did so could be publically flogged. Today, high collars are no longer illegal for others to wear, though they remain uncommon. It is still illegal to wear a family's symbol with the intent of impersonating a member of the family, and a person can recieve a heavy fine for doing so. As district pride became increasingly common, however, people began to wear simplified versions of the family flowers, as a means of indicating what districts they were from.
Music
Atlinthaian music traditionally uses limited instrumentation, with those instruments which are used often being found instruments such as shells and home-made percussion. Sometimes music includes wooden or bone flutes, which may have been first instroduced by Xruguwi Trickster-Trappers. Similarly, some Atlinthaian music uses hand-clap rhythms similar to those found in Thisaazhou Music. Some music also includes the sound of ships' bells. Vocals may be sung lyrics or non-linguistic sounds, such as humming.
For centuries, it was uncommon for Atlinthaian music to be written down. Instead, Atlinthaian performers would usually improvise. This mean even well-known compositions were in constant flux. It was not until the advent of recording technologies that "the same" piece could frequently be heard, though even today, Atlinthaian performers routinely improvise on their own works. This means several versions of one song may be released by the same performing artists. It also means that most Atlinthaians favor live concerts over recorded music.
Atlinthaian music is usually composed of simple, repeated rhythms, which may be layered on top of each other, or over a drone. Some music will contrast multiple rhythms, sung or played on different instruments while others will allow one rhythm to slowly evolve over time. Melodies are often played with low dynamics and usually intended to mimic sounds in nature. Atlinthaian music also includes microtones, allowing for pitches in-between those on a traditional 12-note chromatic scale.
While the advent of technology has, in ways, struck a blow at improvisation, it has also allowed for new elements in Atlinthaian music. Modern artists will record nature sounds or other ambient noise, such as ocean waves, the Wailing Chasm, or even the sounds of a city center, which they will include as part of their instrumentation. Some artists have also been known to record people talking, which can be cut and spliced together. It is popular to record using lower-quality equipement, as white-noise and radio static often take the place of the instrumental drone found in a lot of traditional music.
Food
Most Atlinthaian dishes consist of cooked vegetables such as eggplant, okra, or cabbage, with or without meat, served over rice or potatoes, and topped with a sauce. Bread is usually served on the side. Most Atlinthaian breads are made with sorghum, but one popular deep fried flatbread is made from wheat. Many breads also have shredded vegetables in them. Because the number seven is considered lucky, most meals are made with exactly seven spices. Common spices include corriander, cardamom, and saffron.
Mutton is the most common type of meat eaten in Atlinthaia. Beef is typically not consumed due an obscure passage in the Book of Orange, and though birds who cannot fly long distances, such as chickens and turkeys are considered acceptable to eat, Xurugwi culture has colored Atlinthaian cuisine. Fish is also a popular food, particularly in coastal areas.
Other popular dishes include fritters made with bananas and yams, pickled mango, and noodle soup. Rice can be prepared in a number of ways, including as a porridge, a pudding, frequently served with coconut, and baked into cakes. Atlinthaians also enjoy tawsha, a cake made of ground chickpeas and served with chilies and cilantro, and coaba, a vegetable casserole cooked in a dish heated from above, rather than below. This is likely the oldest food in Atlinthaia, and it was likely that early Atlinthaians cooked this in clay pots, which they buried in hot coals.
Common drinks include rice beer and grape wine, though tea has become increasingly popular, likely due to the influence of Thisaazhou. The betel nut is often chewed, though in the past few decades, doctors have pushed patients to quick this practice, due to negative health effects.
Rites and Rituals
Birth Traditions
When an Atlinthaian baby is born, it is common to weave jewelry from the fibers of leaves. Originally, this was done in the hope that Neripon, the goddess of life, would claim the child and give them a long and healthy life. Though Neripon is no longer worshipped in Atlinthaia, it is still a common practice to wish health on a baby in this way. Xurugwi Death Beads in Atlinthaia are often strung on sturdier versions of this jewelry. It is also considered unlucky for the mother to leave the home until the baby's umbilical cord falls off.
Coming of Age
In early Atlinthaia, there was a traditional coming-of-age ceremony, celebrated when a child turned 19. Most of this ceremony has been lost in time, though it is likely that the tradition of presenting a new adult with a hat or hair pin originated there. Today, nineteen is considered the age of majority in Atlinthaia, and is often celebrated with an extra-special party.
Weddings
The manner of weddings in Atlinthaia depend heavily on the religion of the couple being married. Thisaazhou weddings are typically solemn events held, whenever possible, at the Shax'ia temple in the capital city. Xurguwi weddings are joyous feasts which last several days and end in a traditional wedding dance. For two people to married legally, an official must witness their verbal agreement to marry. Furthermore, legally, only a man and woman can marry, though religious Xurguwi weddings frequently happen without legal binding.
Weddings among the seven ruling families, as well as others who are wealthy or in high status positions, have always been elaborate affairs. It is common for the woman to wear an ankle-length garment over her usual clothing. Rather than having seams up the sides, it is tied with a sash her in her family's color. She is not already a member of one of the families, the sash is in the color of her groom. The front of the garment is often elaborately decorated. She may also wear a flower crown for the occasion. The groom typically wears a nice jacket in the color of his family or future family. Both wear high-collared shirts with either the symbol of their family or that of the family they are marrying into. This remains common among the six oldest families, while it is done less frequently among the three newer families.
It is becoming increasingly common for midsummer festivals to contain mock weddings as part of the festivities. Usually, a city will put out a call for couples wishing to "marry" to which couples can respond. In larger cities, where many couples are likely to respond, it is common they petition to be chosen or are selected by a lottery. These weddings are typically not performed by an official, though the bride and groom often copy the dress of the ruling families, wearing the color of the family that runs their district. They may also wear simplified versions of the family's symbol, or choose to forego this. These weddings are typically considered trial weddings, with the couple expected to marry for real within the next two years. Sometimes, instead of a trial wedding, and already married couple will choose to renew their wedding vows in this way.
Funerals
Funerals in Atlinthaia tend to be solemn and quiet ocassions. Most often, there is a ceremony at the home of the deceased's family or in a local temple, during which a temple clergy-person blesses the family. Then a procession takes the body to its final resting place. For Xurugwi followers, this is usually a wilderness area, where the body can be left and the family can return later to hunt for bones. Among others, the body is taken to a burial site. For Thisaazhou and some Xurugwi, the body is merely taken away at the end of the ceremony because it will cremeated or donated to science.
It is rare for flowers to be brought to a funeral service in Atlinthaia, as flowers were considered a sign of life in traditional Atlinthaian religion. People may, however, present the family with feathers found upon the ground or, in the case of young children and suicides, with seashells. In the case of burials, these may adorn the coffin. Such items are also sometimes left at gravesites by mourners. It is also common for friends to bring food for family members. It is rare for any valuables to be left on the body, even if it is buried.
Funerals are held as soon as possible after a death, as bodies are not typically embalmed. In the case that a funeral cannot be held quickly, the family may choose to bury, burn, or leave the body, as is their custom, and later hold a service in their home or in the temple to mourn with friends and receive the blessings of their clergy. A procession may follow to the gravesite or to a marker that stands in the deceased's honor. A similiar service is held when there is no body available, such as someone who has been lost at sea.
Gender Roles
In early Atlinthaian culture, gender roles were rather strict, with women being dominant and men being subservient. A major shift occurred when Atlinthaia became its own nation. With a need for one member of each of the seven ruling families in the capital, and one to remain in the district, it became common for women to pass the duty of running the district councils to their husbands. In turn, as the selection for representatives was turned over to individual towns, some towns selected men as representatives. This led to a domino effect in which each district, one by one, desegregated schools, allowing boys to attend, to better prepare them to participate in government. With more educated boys also came men working in a wider variety of professions.
A second major change occurred in the years following the Southern Conflict, as the growing number of patriarchal Een followers and the more conservative, matriarchal Xurugwi followers had a neutralizing effect on one another. In places where intermarriage was common, inheritance became passed to both boys and girls, and over time, this spread throughout the country, including the to nine ruling families. More and more men took to serving in the government. This was also helped by the development of democratic lotteries to choose district councils, and eventually the Atlinthaian National Legislature. These lotteries allowed for the control of gender ratios in such organizations, therefore creating a 50-50 split every time.
Today, both men and women serve on the National Council, including the current Atlinthaian Monarch, and most Atlinthaians would say they believe men and women to be equal. There remain some vestiges of older systems, such as in the passing down of surnames. Most Atlinthaians receive their mother's surname, except in Een communities. There still remain some highly conservative pockets where gender roles are more strict, mostly among the Een. There is a small contingency of transgender and non-binary citizens seeking for a broadening of gender understanding, but the vast majority of the country still operates within a cis-gender binary system.
Atlinthaian clothing has always prided function over form. It is most often made of wool, with people of all genders usually wearing trousers of all lengths. Shirts are usually short sleeved and plainly made. Designs are simple and intended to minimize fabric, as all of these elements made sea-faring easier in Atlinthaia's early days. In the desert area of Atlinthaia, cotton clothing was more common, as it was cooler and better suited for the climate. In these area, boots also became popular, and spread to the southern regions of the country, though along the coast, people usually wore water-proofed canvas shoes or went barefoot.
In the past, less functional clothing such as skirts, dresses, and flowing sleeves, were mostly worn by the wealthy, of all genders, as a way of stating they they did not need to work. Less wealthy people often reserve such garments for special ocassions, though it is just as common to wear well-made trousers to such events. Day to day clothing is most often dressed up with decorative buttons.
Skirts have only become more common in recent years, with more sedentary Thisaazhou settling in the country. With many of these Thisaazhou being horse traders, however, even they usually favor trousers over skirts. Thisaazhou embroidery has become increasingly common in the country though, and many shirts and pants have such embroidery on the cuffs and pockets.
The families of the Circle of Seven are usually identified by their high collars. Furthermore, each family has a color and a flower which represents them, and collars typically have this flower embroidered on them in a type of raised lace. Members of the Atlinthaian National Council also wear high collars. These have the family flower on the left side of the collar and the circle of nine on the right, representing the wearer's position in government. Leaders of disctict councils typically have similar garments, with a plain circle sewn onto the right. Interestingly, the Atlinthaian Monarch does not have any such embroidery defining their position beyond their seat on the National Council.
Though members of the six families which remain from the original seven still frequently wear their family symbols on their collars, this is less common among three newest families. These families have official symbols, but many members of the families only wear them for official business.
In Atlinthaia's early days, a law made it illegal for any person not a member of the nine governing families to wear a high collar or to wear one of the family's symbols, and those who did so could be publically flogged. Today, high collars are no longer illegal for others to wear, though they remain uncommon. It is still illegal to wear a family's symbol with the intent of impersonating a member of the family, and a person can recieve a heavy fine for doing so. As district pride became increasingly common, however, people began to wear simplified versions of the family flowers, as a means of indicating what districts they were from.
Music
Atlinthaian music traditionally uses limited instrumentation, with those instruments which are used often being found instruments such as shells and home-made percussion. Sometimes music includes wooden or bone flutes, which may have been first instroduced by Xruguwi Trickster-Trappers. Similarly, some Atlinthaian music uses hand-clap rhythms similar to those found in Thisaazhou Music. Some music also includes the sound of ships' bells. Vocals may be sung lyrics or non-linguistic sounds, such as humming.
For centuries, it was uncommon for Atlinthaian music to be written down. Instead, Atlinthaian performers would usually improvise. This mean even well-known compositions were in constant flux. It was not until the advent of recording technologies that "the same" piece could frequently be heard, though even today, Atlinthaian performers routinely improvise on their own works. This means several versions of one song may be released by the same performing artists. It also means that most Atlinthaians favor live concerts over recorded music.
Atlinthaian music is usually composed of simple, repeated rhythms, which may be layered on top of each other, or over a drone. Some music will contrast multiple rhythms, sung or played on different instruments while others will allow one rhythm to slowly evolve over time. Melodies are often played with low dynamics and usually intended to mimic sounds in nature. Atlinthaian music also includes microtones, allowing for pitches in-between those on a traditional 12-note chromatic scale.
While the advent of technology has, in ways, struck a blow at improvisation, it has also allowed for new elements in Atlinthaian music. Modern artists will record nature sounds or other ambient noise, such as ocean waves, the Wailing Chasm, or even the sounds of a city center, which they will include as part of their instrumentation. Some artists have also been known to record people talking, which can be cut and spliced together. It is popular to record using lower-quality equipement, as white-noise and radio static often take the place of the instrumental drone found in a lot of traditional music.
Food
Most Atlinthaian dishes consist of cooked vegetables such as eggplant, okra, or cabbage, with or without meat, served over rice or potatoes, and topped with a sauce. Bread is usually served on the side. Most Atlinthaian breads are made with sorghum, but one popular deep fried flatbread is made from wheat. Many breads also have shredded vegetables in them. Because the number seven is considered lucky, most meals are made with exactly seven spices. Common spices include corriander, cardamom, and saffron.
Mutton is the most common type of meat eaten in Atlinthaia. Beef is typically not consumed due an obscure passage in the Book of Orange, and though birds who cannot fly long distances, such as chickens and turkeys are considered acceptable to eat, Xurugwi culture has colored Atlinthaian cuisine. Fish is also a popular food, particularly in coastal areas.
Other popular dishes include fritters made with bananas and yams, pickled mango, and noodle soup. Rice can be prepared in a number of ways, including as a porridge, a pudding, frequently served with coconut, and baked into cakes. Atlinthaians also enjoy tawsha, a cake made of ground chickpeas and served with chilies and cilantro, and coaba, a vegetable casserole cooked in a dish heated from above, rather than below. This is likely the oldest food in Atlinthaia, and it was likely that early Atlinthaians cooked this in clay pots, which they buried in hot coals.
Common drinks include rice beer and grape wine, though tea has become increasingly popular, likely due to the influence of Thisaazhou. The betel nut is often chewed, though in the past few decades, doctors have pushed patients to quick this practice, due to negative health effects.
Rites and Rituals
Birth Traditions
When an Atlinthaian baby is born, it is common to weave jewelry from the fibers of leaves. Originally, this was done in the hope that Neripon, the goddess of life, would claim the child and give them a long and healthy life. Though Neripon is no longer worshipped in Atlinthaia, it is still a common practice to wish health on a baby in this way. Xurugwi Death Beads in Atlinthaia are often strung on sturdier versions of this jewelry. It is also considered unlucky for the mother to leave the home until the baby's umbilical cord falls off.
Coming of Age
In early Atlinthaia, there was a traditional coming-of-age ceremony, celebrated when a child turned 19. Most of this ceremony has been lost in time, though it is likely that the tradition of presenting a new adult with a hat or hair pin originated there. Today, nineteen is considered the age of majority in Atlinthaia, and is often celebrated with an extra-special party.
Weddings
The manner of weddings in Atlinthaia depend heavily on the religion of the couple being married. Thisaazhou weddings are typically solemn events held, whenever possible, at the Shax'ia temple in the capital city. Xurguwi weddings are joyous feasts which last several days and end in a traditional wedding dance. For two people to married legally, an official must witness their verbal agreement to marry. Furthermore, legally, only a man and woman can marry, though religious Xurguwi weddings frequently happen without legal binding.
Weddings among the seven ruling families, as well as others who are wealthy or in high status positions, have always been elaborate affairs. It is common for the woman to wear an ankle-length garment over her usual clothing. Rather than having seams up the sides, it is tied with a sash her in her family's color. She is not already a member of one of the families, the sash is in the color of her groom. The front of the garment is often elaborately decorated. She may also wear a flower crown for the occasion. The groom typically wears a nice jacket in the color of his family or future family. Both wear high-collared shirts with either the symbol of their family or that of the family they are marrying into. This remains common among the six oldest families, while it is done less frequently among the three newer families.
It is becoming increasingly common for midsummer festivals to contain mock weddings as part of the festivities. Usually, a city will put out a call for couples wishing to "marry" to which couples can respond. In larger cities, where many couples are likely to respond, it is common they petition to be chosen or are selected by a lottery. These weddings are typically not performed by an official, though the bride and groom often copy the dress of the ruling families, wearing the color of the family that runs their district. They may also wear simplified versions of the family's symbol, or choose to forego this. These weddings are typically considered trial weddings, with the couple expected to marry for real within the next two years. Sometimes, instead of a trial wedding, and already married couple will choose to renew their wedding vows in this way.
Funerals
Funerals in Atlinthaia tend to be solemn and quiet ocassions. Most often, there is a ceremony at the home of the deceased's family or in a local temple, during which a temple clergy-person blesses the family. Then a procession takes the body to its final resting place. For Xurugwi followers, this is usually a wilderness area, where the body can be left and the family can return later to hunt for bones. Among others, the body is taken to a burial site. For Thisaazhou and some Xurugwi, the body is merely taken away at the end of the ceremony because it will cremeated or donated to science.
It is rare for flowers to be brought to a funeral service in Atlinthaia, as flowers were considered a sign of life in traditional Atlinthaian religion. People may, however, present the family with feathers found upon the ground or, in the case of young children and suicides, with seashells. In the case of burials, these may adorn the coffin. Such items are also sometimes left at gravesites by mourners. It is also common for friends to bring food for family members. It is rare for any valuables to be left on the body, even if it is buried.
Funerals are held as soon as possible after a death, as bodies are not typically embalmed. In the case that a funeral cannot be held quickly, the family may choose to bury, burn, or leave the body, as is their custom, and later hold a service in their home or in the temple to mourn with friends and receive the blessings of their clergy. A procession may follow to the gravesite or to a marker that stands in the deceased's honor. A similiar service is held when there is no body available, such as someone who has been lost at sea.
Gender Roles
In early Atlinthaian culture, gender roles were rather strict, with women being dominant and men being subservient. A major shift occurred when Atlinthaia became its own nation. With a need for one member of each of the seven ruling families in the capital, and one to remain in the district, it became common for women to pass the duty of running the district councils to their husbands. In turn, as the selection for representatives was turned over to individual towns, some towns selected men as representatives. This led to a domino effect in which each district, one by one, desegregated schools, allowing boys to attend, to better prepare them to participate in government. With more educated boys also came men working in a wider variety of professions.
A second major change occurred in the years following the Southern Conflict, as the growing number of patriarchal Een followers and the more conservative, matriarchal Xurugwi followers had a neutralizing effect on one another. In places where intermarriage was common, inheritance became passed to both boys and girls, and over time, this spread throughout the country, including the to nine ruling families. More and more men took to serving in the government. This was also helped by the development of democratic lotteries to choose district councils, and eventually the Atlinthaian National Legislature. These lotteries allowed for the control of gender ratios in such organizations, therefore creating a 50-50 split every time.
Today, both men and women serve on the National Council, including the current Atlinthaian Monarch, and most Atlinthaians would say they believe men and women to be equal. There remain some vestiges of older systems, such as in the passing down of surnames. Most Atlinthaians receive their mother's surname, except in Een communities. There still remain some highly conservative pockets where gender roles are more strict, mostly among the Een. There is a small contingency of transgender and non-binary citizens seeking for a broadening of gender understanding, but the vast majority of the country still operates within a cis-gender binary system.
Most Atlinthaian dishes consist of cooked vegetables such as eggplant, okra, or cabbage, with or without meat, served over rice or potatoes, and topped with a sauce. Bread is usually served on the side. Most Atlinthaian breads are made with sorghum, but one popular deep fried flatbread is made from wheat. Many breads also have shredded vegetables in them. Because the number seven is considered lucky, most meals are made with exactly seven spices. Common spices include corriander, cardamom, and saffron.
Mutton is the most common type of meat eaten in Atlinthaia. Beef is typically not consumed due an obscure passage in the Book of Orange, and though birds who cannot fly long distances, such as chickens and turkeys are considered acceptable to eat, Xurugwi culture has colored Atlinthaian cuisine. Fish is also a popular food, particularly in coastal areas.
Other popular dishes include fritters made with bananas and yams, pickled mango, and noodle soup. Rice can be prepared in a number of ways, including as a porridge, a pudding, frequently served with coconut, and baked into cakes. Atlinthaians also enjoy tawsha, a cake made of ground chickpeas and served with chilies and cilantro, and coaba, a vegetable casserole cooked in a dish heated from above, rather than below. This is likely the oldest food in Atlinthaia, and it was likely that early Atlinthaians cooked this in clay pots, which they buried in hot coals.
Common drinks include rice beer and grape wine, though tea has become increasingly popular, likely due to the influence of Thisaazhou. The betel nut is often chewed, though in the past few decades, doctors have pushed patients to quick this practice, due to negative health effects.
Rites and Rituals
Birth Traditions
When an Atlinthaian baby is born, it is common to weave jewelry from the fibers of leaves. Originally, this was done in the hope that Neripon, the goddess of life, would claim the child and give them a long and healthy life. Though Neripon is no longer worshipped in Atlinthaia, it is still a common practice to wish health on a baby in this way. Xurugwi Death Beads in Atlinthaia are often strung on sturdier versions of this jewelry. It is also considered unlucky for the mother to leave the home until the baby's umbilical cord falls off.
Coming of Age
In early Atlinthaia, there was a traditional coming-of-age ceremony, celebrated when a child turned 19. Most of this ceremony has been lost in time, though it is likely that the tradition of presenting a new adult with a hat or hair pin originated there. Today, nineteen is considered the age of majority in Atlinthaia, and is often celebrated with an extra-special party.
Weddings
The manner of weddings in Atlinthaia depend heavily on the religion of the couple being married. Thisaazhou weddings are typically solemn events held, whenever possible, at the Shax'ia temple in the capital city. Xurguwi weddings are joyous feasts which last several days and end in a traditional wedding dance. For two people to married legally, an official must witness their verbal agreement to marry. Furthermore, legally, only a man and woman can marry, though religious Xurguwi weddings frequently happen without legal binding.
Weddings among the seven ruling families, as well as others who are wealthy or in high status positions, have always been elaborate affairs. It is common for the woman to wear an ankle-length garment over her usual clothing. Rather than having seams up the sides, it is tied with a sash her in her family's color. She is not already a member of one of the families, the sash is in the color of her groom. The front of the garment is often elaborately decorated. She may also wear a flower crown for the occasion. The groom typically wears a nice jacket in the color of his family or future family. Both wear high-collared shirts with either the symbol of their family or that of the family they are marrying into. This remains common among the six oldest families, while it is done less frequently among the three newer families.
It is becoming increasingly common for midsummer festivals to contain mock weddings as part of the festivities. Usually, a city will put out a call for couples wishing to "marry" to which couples can respond. In larger cities, where many couples are likely to respond, it is common they petition to be chosen or are selected by a lottery. These weddings are typically not performed by an official, though the bride and groom often copy the dress of the ruling families, wearing the color of the family that runs their district. They may also wear simplified versions of the family's symbol, or choose to forego this. These weddings are typically considered trial weddings, with the couple expected to marry for real within the next two years. Sometimes, instead of a trial wedding, and already married couple will choose to renew their wedding vows in this way.
Funerals
Funerals in Atlinthaia tend to be solemn and quiet ocassions. Most often, there is a ceremony at the home of the deceased's family or in a local temple, during which a temple clergy-person blesses the family. Then a procession takes the body to its final resting place. For Xurugwi followers, this is usually a wilderness area, where the body can be left and the family can return later to hunt for bones. Among others, the body is taken to a burial site. For Thisaazhou and some Xurugwi, the body is merely taken away at the end of the ceremony because it will cremeated or donated to science.
It is rare for flowers to be brought to a funeral service in Atlinthaia, as flowers were considered a sign of life in traditional Atlinthaian religion. People may, however, present the family with feathers found upon the ground or, in the case of young children and suicides, with seashells. In the case of burials, these may adorn the coffin. Such items are also sometimes left at gravesites by mourners. It is also common for friends to bring food for family members. It is rare for any valuables to be left on the body, even if it is buried.
Funerals are held as soon as possible after a death, as bodies are not typically embalmed. In the case that a funeral cannot be held quickly, the family may choose to bury, burn, or leave the body, as is their custom, and later hold a service in their home or in the temple to mourn with friends and receive the blessings of their clergy. A procession may follow to the gravesite or to a marker that stands in the deceased's honor. A similiar service is held when there is no body available, such as someone who has been lost at sea.
Gender Roles
In early Atlinthaian culture, gender roles were rather strict, with women being dominant and men being subservient. A major shift occurred when Atlinthaia became its own nation. With a need for one member of each of the seven ruling families in the capital, and one to remain in the district, it became common for women to pass the duty of running the district councils to their husbands. In turn, as the selection for representatives was turned over to individual towns, some towns selected men as representatives. This led to a domino effect in which each district, one by one, desegregated schools, allowing boys to attend, to better prepare them to participate in government. With more educated boys also came men working in a wider variety of professions.
A second major change occurred in the years following the Southern Conflict, as the growing number of patriarchal Een followers and the more conservative, matriarchal Xurugwi followers had a neutralizing effect on one another. In places where intermarriage was common, inheritance became passed to both boys and girls, and over time, this spread throughout the country, including the to nine ruling families. More and more men took to serving in the government. This was also helped by the development of democratic lotteries to choose district councils, and eventually the Atlinthaian National Legislature. These lotteries allowed for the control of gender ratios in such organizations, therefore creating a 50-50 split every time.
Today, both men and women serve on the National Council, including the current Atlinthaian Monarch, and most Atlinthaians would say they believe men and women to be equal. There remain some vestiges of older systems, such as in the passing down of surnames. Most Atlinthaians receive their mother's surname, except in Een communities. There still remain some highly conservative pockets where gender roles are more strict, mostly among the Een. There is a small contingency of transgender and non-binary citizens seeking for a broadening of gender understanding, but the vast majority of the country still operates within a cis-gender binary system.
When an Atlinthaian baby is born, it is common to weave jewelry from the fibers of leaves. Originally, this was done in the hope that Neripon, the goddess of life, would claim the child and give them a long and healthy life. Though Neripon is no longer worshipped in Atlinthaia, it is still a common practice to wish health on a baby in this way. Xurugwi Death Beads in Atlinthaia are often strung on sturdier versions of this jewelry. It is also considered unlucky for the mother to leave the home until the baby's umbilical cord falls off.
Coming of Age
In early Atlinthaia, there was a traditional coming-of-age ceremony, celebrated when a child turned 19. Most of this ceremony has been lost in time, though it is likely that the tradition of presenting a new adult with a hat or hair pin originated there. Today, nineteen is considered the age of majority in Atlinthaia, and is often celebrated with an extra-special party.
Weddings
The manner of weddings in Atlinthaia depend heavily on the religion of the couple being married. Thisaazhou weddings are typically solemn events held, whenever possible, at the Shax'ia temple in the capital city. Xurguwi weddings are joyous feasts which last several days and end in a traditional wedding dance. For two people to married legally, an official must witness their verbal agreement to marry. Furthermore, legally, only a man and woman can marry, though religious Xurguwi weddings frequently happen without legal binding.
Weddings among the seven ruling families, as well as others who are wealthy or in high status positions, have always been elaborate affairs. It is common for the woman to wear an ankle-length garment over her usual clothing. Rather than having seams up the sides, it is tied with a sash her in her family's color. She is not already a member of one of the families, the sash is in the color of her groom. The front of the garment is often elaborately decorated. She may also wear a flower crown for the occasion. The groom typically wears a nice jacket in the color of his family or future family. Both wear high-collared shirts with either the symbol of their family or that of the family they are marrying into. This remains common among the six oldest families, while it is done less frequently among the three newer families.
It is becoming increasingly common for midsummer festivals to contain mock weddings as part of the festivities. Usually, a city will put out a call for couples wishing to "marry" to which couples can respond. In larger cities, where many couples are likely to respond, it is common they petition to be chosen or are selected by a lottery. These weddings are typically not performed by an official, though the bride and groom often copy the dress of the ruling families, wearing the color of the family that runs their district. They may also wear simplified versions of the family's symbol, or choose to forego this. These weddings are typically considered trial weddings, with the couple expected to marry for real within the next two years. Sometimes, instead of a trial wedding, and already married couple will choose to renew their wedding vows in this way.
Funerals
Funerals in Atlinthaia tend to be solemn and quiet ocassions. Most often, there is a ceremony at the home of the deceased's family or in a local temple, during which a temple clergy-person blesses the family. Then a procession takes the body to its final resting place. For Xurugwi followers, this is usually a wilderness area, where the body can be left and the family can return later to hunt for bones. Among others, the body is taken to a burial site. For Thisaazhou and some Xurugwi, the body is merely taken away at the end of the ceremony because it will cremeated or donated to science.
It is rare for flowers to be brought to a funeral service in Atlinthaia, as flowers were considered a sign of life in traditional Atlinthaian religion. People may, however, present the family with feathers found upon the ground or, in the case of young children and suicides, with seashells. In the case of burials, these may adorn the coffin. Such items are also sometimes left at gravesites by mourners. It is also common for friends to bring food for family members. It is rare for any valuables to be left on the body, even if it is buried.
Funerals are held as soon as possible after a death, as bodies are not typically embalmed. In the case that a funeral cannot be held quickly, the family may choose to bury, burn, or leave the body, as is their custom, and later hold a service in their home or in the temple to mourn with friends and receive the blessings of their clergy. A procession may follow to the gravesite or to a marker that stands in the deceased's honor. A similiar service is held when there is no body available, such as someone who has been lost at sea.
Gender Roles
In early Atlinthaian culture, gender roles were rather strict, with women being dominant and men being subservient. A major shift occurred when Atlinthaia became its own nation. With a need for one member of each of the seven ruling families in the capital, and one to remain in the district, it became common for women to pass the duty of running the district councils to their husbands. In turn, as the selection for representatives was turned over to individual towns, some towns selected men as representatives. This led to a domino effect in which each district, one by one, desegregated schools, allowing boys to attend, to better prepare them to participate in government. With more educated boys also came men working in a wider variety of professions.
A second major change occurred in the years following the Southern Conflict, as the growing number of patriarchal Een followers and the more conservative, matriarchal Xurugwi followers had a neutralizing effect on one another. In places where intermarriage was common, inheritance became passed to both boys and girls, and over time, this spread throughout the country, including the to nine ruling families. More and more men took to serving in the government. This was also helped by the development of democratic lotteries to choose district councils, and eventually the Atlinthaian National Legislature. These lotteries allowed for the control of gender ratios in such organizations, therefore creating a 50-50 split every time.
Today, both men and women serve on the National Council, including the current Atlinthaian Monarch, and most Atlinthaians would say they believe men and women to be equal. There remain some vestiges of older systems, such as in the passing down of surnames. Most Atlinthaians receive their mother's surname, except in Een communities. There still remain some highly conservative pockets where gender roles are more strict, mostly among the Een. There is a small contingency of transgender and non-binary citizens seeking for a broadening of gender understanding, but the vast majority of the country still operates within a cis-gender binary system.
The manner of weddings in Atlinthaia depend heavily on the religion of the couple being married. Thisaazhou weddings are typically solemn events held, whenever possible, at the Shax'ia temple in the capital city. Xurguwi weddings are joyous feasts which last several days and end in a traditional wedding dance. For two people to married legally, an official must witness their verbal agreement to marry. Furthermore, legally, only a man and woman can marry, though religious Xurguwi weddings frequently happen without legal binding.
Weddings among the seven ruling families, as well as others who are wealthy or in high status positions, have always been elaborate affairs. It is common for the woman to wear an ankle-length garment over her usual clothing. Rather than having seams up the sides, it is tied with a sash her in her family's color. She is not already a member of one of the families, the sash is in the color of her groom. The front of the garment is often elaborately decorated. She may also wear a flower crown for the occasion. The groom typically wears a nice jacket in the color of his family or future family. Both wear high-collared shirts with either the symbol of their family or that of the family they are marrying into. This remains common among the six oldest families, while it is done less frequently among the three newer families.
It is becoming increasingly common for midsummer festivals to contain mock weddings as part of the festivities. Usually, a city will put out a call for couples wishing to "marry" to which couples can respond. In larger cities, where many couples are likely to respond, it is common they petition to be chosen or are selected by a lottery. These weddings are typically not performed by an official, though the bride and groom often copy the dress of the ruling families, wearing the color of the family that runs their district. They may also wear simplified versions of the family's symbol, or choose to forego this. These weddings are typically considered trial weddings, with the couple expected to marry for real within the next two years. Sometimes, instead of a trial wedding, and already married couple will choose to renew their wedding vows in this way.
Funerals
Funerals in Atlinthaia tend to be solemn and quiet ocassions. Most often, there is a ceremony at the home of the deceased's family or in a local temple, during which a temple clergy-person blesses the family. Then a procession takes the body to its final resting place. For Xurugwi followers, this is usually a wilderness area, where the body can be left and the family can return later to hunt for bones. Among others, the body is taken to a burial site. For Thisaazhou and some Xurugwi, the body is merely taken away at the end of the ceremony because it will cremeated or donated to science.
It is rare for flowers to be brought to a funeral service in Atlinthaia, as flowers were considered a sign of life in traditional Atlinthaian religion. People may, however, present the family with feathers found upon the ground or, in the case of young children and suicides, with seashells. In the case of burials, these may adorn the coffin. Such items are also sometimes left at gravesites by mourners. It is also common for friends to bring food for family members. It is rare for any valuables to be left on the body, even if it is buried.
Funerals are held as soon as possible after a death, as bodies are not typically embalmed. In the case that a funeral cannot be held quickly, the family may choose to bury, burn, or leave the body, as is their custom, and later hold a service in their home or in the temple to mourn with friends and receive the blessings of their clergy. A procession may follow to the gravesite or to a marker that stands in the deceased's honor. A similiar service is held when there is no body available, such as someone who has been lost at sea.
Gender Roles
In early Atlinthaian culture, gender roles were rather strict, with women being dominant and men being subservient. A major shift occurred when Atlinthaia became its own nation. With a need for one member of each of the seven ruling families in the capital, and one to remain in the district, it became common for women to pass the duty of running the district councils to their husbands. In turn, as the selection for representatives was turned over to individual towns, some towns selected men as representatives. This led to a domino effect in which each district, one by one, desegregated schools, allowing boys to attend, to better prepare them to participate in government. With more educated boys also came men working in a wider variety of professions.
A second major change occurred in the years following the Southern Conflict, as the growing number of patriarchal Een followers and the more conservative, matriarchal Xurugwi followers had a neutralizing effect on one another. In places where intermarriage was common, inheritance became passed to both boys and girls, and over time, this spread throughout the country, including the to nine ruling families. More and more men took to serving in the government. This was also helped by the development of democratic lotteries to choose district councils, and eventually the Atlinthaian National Legislature. These lotteries allowed for the control of gender ratios in such organizations, therefore creating a 50-50 split every time.
Today, both men and women serve on the National Council, including the current Atlinthaian Monarch, and most Atlinthaians would say they believe men and women to be equal. There remain some vestiges of older systems, such as in the passing down of surnames. Most Atlinthaians receive their mother's surname, except in Een communities. There still remain some highly conservative pockets where gender roles are more strict, mostly among the Een. There is a small contingency of transgender and non-binary citizens seeking for a broadening of gender understanding, but the vast majority of the country still operates within a cis-gender binary system.
In early Atlinthaian culture, gender roles were rather strict, with women being dominant and men being subservient. A major shift occurred when Atlinthaia became its own nation. With a need for one member of each of the seven ruling families in the capital, and one to remain in the district, it became common for women to pass the duty of running the district councils to their husbands. In turn, as the selection for representatives was turned over to individual towns, some towns selected men as representatives. This led to a domino effect in which each district, one by one, desegregated schools, allowing boys to attend, to better prepare them to participate in government. With more educated boys also came men working in a wider variety of professions.
A second major change occurred in the years following the Southern Conflict, as the growing number of patriarchal Een followers and the more conservative, matriarchal Xurugwi followers had a neutralizing effect on one another. In places where intermarriage was common, inheritance became passed to both boys and girls, and over time, this spread throughout the country, including the to nine ruling families. More and more men took to serving in the government. This was also helped by the development of democratic lotteries to choose district councils, and eventually the Atlinthaian National Legislature. These lotteries allowed for the control of gender ratios in such organizations, therefore creating a 50-50 split every time.
Today, both men and women serve on the National Council, including the current Atlinthaian Monarch, and most Atlinthaians would say they believe men and women to be equal. There remain some vestiges of older systems, such as in the passing down of surnames. Most Atlinthaians receive their mother's surname, except in Een communities. There still remain some highly conservative pockets where gender roles are more strict, mostly among the Een. There is a small contingency of transgender and non-binary citizens seeking for a broadening of gender understanding, but the vast majority of the country still operates within a cis-gender binary system.
Related Organizations
Comments