Ëvoðo-Súroy
The Ëvoðo-Súroy, or Three-Brain Philosophy, is an early Kairnian document written jointly by Múýhörhat and Löðkúlhöð around 5-10 Wota-Eimarae, 25020 AYM. It is often cited as a pivotal moment in Ibrófeneðian philosophy and politics due to its then-controversial tenets about the reliability of the Ïlýrhonid Tribe and the role given to its citizens.
Background
The Ýlëntuk Family in the Ïlýrhonid Tribe
The Ëvoðo-Súroy was written during the First Ýlëntukian War, which saw the departure of the Ýlëntuk Family from the Ïlýrhonid Tribe in mid-25020 AYM. This was a result of many different factors, most of which occurred in the Ýmor-Šïwëðo and Ýmor-Šapariž periods. Of these factors, the most influential was a dramatic increase in the rate of natural disasters which caught the tribe unprepared, and the government itself, comprising the Hyvamto-Re-Elironid and the Alaghúl-Garhifiŋ, was unable to sufficiently respond to it. In their place, a collection of individuals from all families, called the Žötó-Žimiara, produced a wide variety of technological, cultural, and societal innovations that birthed a golden age in the Ïlýrhonid Tribe. Consequently, public attention saw a drastic swaying towards the Žötó-Žimiara, and each Family became much more dependent on their own leaders.
The Ýlëntuk Family occupied a slice of the tribal land that was situated at its northwestern-most extent. This territory was adjacent to, if not directly occupied by, the Nuzowli Mountain Range, which, according to various records in the Gaðërïŋ-Ýlëntuk and Gaðërïŋ-Hýša, made up about 40% of their land, with an extra 30% being directly affected by the rockslides it produced. As such, it related highly dependent on the central government throughout the time it spent in the Ïlýrhonid Tribe. This high level of trust was severely damaged by the actions of Ašamóš and Žaðolý, the two Ýlëntukian representatives of the Žötó-Žimiara, who produced unique innovations to artstyle and geography unique to the Family and its plight; Ašamóš's sculptures, which later became full-scale buildings, were specifically designed to withstand earthquakes by having all components be dependent on each other, and Žaðolý's road-and-pit system used historical records on the locations of rockfalls to securely direct rockslides through open trenches to designated pits. Compared with the detachment exhibited by the central government, the improvements of the Žötó-Žimiara seemed quintessentially Ýlëntukian.
The death knoll of the Ýlëntuk Family's trust in the central government came in 25030 AYM in the form of the Nüvraŋ-Ýlëntuk, a message from Anirhož, the Hyvamto-Re-Elironid, which admitted that, in light of yet another brutal wave of natural disasters, the government could do nothing to help the Ýlëntuk Family. This was true; any attempted improvements to the Ýlëntukian territory, like the draining of its flooded road-and-pit systems, inextricably resulted in damage to all other families, in this case the flooding of the cropfields bordering the River. This time saw perhaps the worst state of the Ýlëntuk Family; the road-and-pit system was flooded, weakening its ability to funnel out rockslides, and rockslides ramped up severely in rate and magnitude, resulting in an entirely new pattern of rockfalls that was not predicted by the road-and-pit system and thus crushed about a fourth of all houses in the territory. However, given the uncertainties lying beyond the walls of the Ïlýrhonid Tribe, the Family had no choice but to stay for now.
Departure of the Ýlëntuk Family
The last hurdle blocking the Family from leaving the Ïlýrhonid Tribe was knocked away by the Yarpalïŋ-Ýmïlýrhonid, a series of Expeditions that had far-reaching effects on Ïlýrhonid society. In particular, the irrefutable evidence presented by the Wýðúric and Khýnýšic Expeditions of 25027-25025 AYM provided the basis behind the Abolishment of the Kavamïŋ-Ïlýrhonid, the state religion. This religion emphasized the existence of Zar-Isyer-Akwor, which posed the main threat, whether psychological or otherwise, to anyone considering leaving the Tribe. With such a large threat gone, the Ýlëntuk Family began making preparations to leave as a whole, sending a representative in the form of Šókhekka to lead part of the fourth expedition as a surveying of the wilderness.
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