Khumuus (koo - moohs)
Yemanren - Dayangyu, Yabanjin - Daiingo - Steppe Peoples
Naming Traditions
Feminine names
Unlike much of the rest of the empire, Khumuus have only one given name which they use all their lives. Their names are given to them either by their parents, or by a respected elder such as a shaman. The given names traditionally have one important character with auspicious qualities, such as beauty for girls, followed by a complimentary character. There is also a small list of suffixes which are commonly used specifically for given names: -jin, -tani, and -lun.
What follows is a list of female names common among the Khumuus: Altantsetseg, Oyuunchimeg, Bolormaa, Enkhtuya, Erdenechimeg, Enkhjargal, Narantsetseg, and Mönkhtsetseg.
Masculine names
The given names traditionally have on important character with auspicious qualities, such as Altan (gold), Temur (iron), followed by a complimentary character. There is also a small list of suffixes which are commonly used specifically for given names: -dai, -gelgei, and -der.
What follows is a list of male names common among the Khumuus: Bat-Erdene, Otgonbayar, Batbayar, Lkhagvasüren, Gantulga, Ganbold, Nergüi, Ganzorig, Ganbaatar, Mönkhbat, Batjargal, and Mönkh-Erdene.
Unisex names
Siblings will often have one character in common with each other to denote their relationship. There is also a practice of picking "taboo" names such as "Nameless," "Plague Child," etc., in order to protect that child from malevolent spirits. This phenomenon is quite common in couples who have previously lost children.
Family names
The Khumuus are a tribal people who reckon their descent from ten, great tribes: Agoochono, Temurshonkhor, Galtumori, Qarnuur, Yastmelkhii, Dainysarlag, Tengeriinmoriton, Ulaanuul, Shonkhoranchid, Mosonalkhagch, and the Naranshonkhor.
These are the most ancient of names in use by the Khumuus. Though they are used most often to refer to groups of people, as a whole, or to claim descent rather than being used to refer to a single person. There are many clans and branch families which exist within the ten great tribes. Family, or clan, names are passed down through the mother's line and are usually only used when dealing with the settled peoples to the south and are not really used much by the Khumuus in their daily lives.
Tribe, or clan, names are most often used for the government census takers, and are only used in practice when a particular individual wants to declare their clan and tribe to another tribe. When used, the clan name always comes first. Titles and honorifics are only used with given names and come after the name.
These are the most ancient of names in use by the Khumuus. Though they are used most often to refer to groups of people, as a whole, or to claim descent rather than being used to refer to a single person. There are many clans and branch families which exist within the ten great tribes. Family, or clan, names are passed down through the mother's line and are usually only used when dealing with the settled peoples to the south and are not really used much by the Khumuus in their daily lives.
Tribe, or clan, names are most often used for the government census takers, and are only used in practice when a particular individual wants to declare their clan and tribe to another tribe. When used, the clan name always comes first. Titles and honorifics are only used with given names and come after the name.
Other names
When addressing someone who is familiar to them, a Khumuus person will often shorten their name. This is most commonly done by choosing a single part of the name and adding a vowel or the suffix -ka.
Culture
Major language groups and dialects
The Khumuus speak Khel which is an offshoot dialect of the earlier language spoken by the ancient Dayang peoples before the splitting of the tribes. Their writing system is a vertical script called bichig. Though the Khumuus are equally adept at speaking the Yang-majority language of Dayangyu.
(Khel uses real-world Mongolian.)
Culture and cultural heritage
The Khumuus are a nomadic-pastoral people who spend their lives surviving in some of the harshest conditions in the world. Their horses and their herds are the central focus of their lives. Their lifestyle is centered around the family and community (clan), and involves the herding of five main animals: cattle, sheep, goats, horses, camels, and yaks. This way of life has shaped the Khumuus culture for millennia and influenced their social relationships, family structures, and their art, music, and literature.
Horses and horsemenship plays a huge role in the daily lives of the Khumuus. Mares are milked for the cultural beverage, airag, and sometimes, in the depths of the Water season, some horses will be slaughtered for their meat. Giving their lives so the Khumuus may survive. Overall, they serve as mounts for daily work, travel, and horse racing. Their horses have always been a key factor in Khumuus warfare.
Of all the animals the Khumuus recognize as important, their horses hold the highest prestige. Though women typically have the same experience with horsemanship, horses are traditionally considered to be the province of men. With men doing the herding, racing, making of tack, and even the milking of the mares.
During times of war, the warriors rely on their horses to provide food, drink, transportation of equipment, spiritual power, and in case of his death, a mount to ride in the afterlife. The very nature of Khumuus warfare is built around the idea of a mounted cavalry. Even those tribes, such as the Ulaanuul, which do not rely as heavily on horses, this is a statement of fact.
Horses are featured heavily in their mythology, folklore, songs, and art. Literally putting on display the central facet of the Khumuus culture.
The Khumuus people have rules of hospitality and support that extends even to one's own enemies. The culture of the steppe tribes makes the refusal of hospitality even with the people of enemy clans or tribes a punishable offense. Their culture obligates them to provide food and shelter to those in need or who seek it out. Hospitality is so important and central to their culture that extra food will always be available for the possibility of a guest or those in need. It's in their very culture to know how to receive guests.
Herdsmen share their food and drink readily and will usually provide travelers with a small bundle of provisions for their journey.
Horses and horsemenship plays a huge role in the daily lives of the Khumuus. Mares are milked for the cultural beverage, airag, and sometimes, in the depths of the Water season, some horses will be slaughtered for their meat. Giving their lives so the Khumuus may survive. Overall, they serve as mounts for daily work, travel, and horse racing. Their horses have always been a key factor in Khumuus warfare.
Of all the animals the Khumuus recognize as important, their horses hold the highest prestige. Though women typically have the same experience with horsemanship, horses are traditionally considered to be the province of men. With men doing the herding, racing, making of tack, and even the milking of the mares.
During times of war, the warriors rely on their horses to provide food, drink, transportation of equipment, spiritual power, and in case of his death, a mount to ride in the afterlife. The very nature of Khumuus warfare is built around the idea of a mounted cavalry. Even those tribes, such as the Ulaanuul, which do not rely as heavily on horses, this is a statement of fact.
Horses are featured heavily in their mythology, folklore, songs, and art. Literally putting on display the central facet of the Khumuus culture.
The Khumuus people have rules of hospitality and support that extends even to one's own enemies. The culture of the steppe tribes makes the refusal of hospitality even with the people of enemy clans or tribes a punishable offense. Their culture obligates them to provide food and shelter to those in need or who seek it out. Hospitality is so important and central to their culture that extra food will always be available for the possibility of a guest or those in need. It's in their very culture to know how to receive guests.
Herdsmen share their food and drink readily and will usually provide travelers with a small bundle of provisions for their journey.
Shared customary codes and values
The Khumuus are a nomadic, tribal people who mainly rely on herding and hunting for sustenance and to meet their everyday needs. They herd domesticated livestock such as cattle, camels, goats, sheep, and horses, as well as following the wild herds of reindeer and antelope. Using these animals for cloth, leather, food, and transportation.
The most well-known symbol of their cultural identity is their horses. The tribesmen are renowned horse breeders and trainers and their horses are prized throughout the empire for their speed, intelligence, and hardiness. It was their horses which allowed them to plunder their southern neighbors in lightning-quick raids in ages past. It was their horses and the tactics they enabled which crippled the Dark God's northern invasion plans. Horses are such a central facet to their culture that, often, a baby's first drink will be mare's milk rather than their own mother's. Horses appear in much of the artwork of the Khumuus.
Hospitality is so important when making their lives on the steppes, that it is often taken for granted.
A couple of oft-used words which can bring into focus the mindset of the Khumuus are bataar (hero), which is frequently used in the names for children. The other is temuuleh, which is used to describe creativity and passion; "the look in the eyes of a horse as it rushes where it wants to go, heedless of its rider."
The most well-known symbol of their cultural identity is their horses. The tribesmen are renowned horse breeders and trainers and their horses are prized throughout the empire for their speed, intelligence, and hardiness. It was their horses which allowed them to plunder their southern neighbors in lightning-quick raids in ages past. It was their horses and the tactics they enabled which crippled the Dark God's northern invasion plans. Horses are such a central facet to their culture that, often, a baby's first drink will be mare's milk rather than their own mother's. Horses appear in much of the artwork of the Khumuus.
Hospitality is so important when making their lives on the steppes, that it is often taken for granted.
A couple of oft-used words which can bring into focus the mindset of the Khumuus are bataar (hero), which is frequently used in the names for children. The other is temuuleh, which is used to describe creativity and passion; "the look in the eyes of a horse as it rushes where it wants to go, heedless of its rider."
Common Etiquette rules
Unlike most of the empire, bowing is not the customary form of greeting among the Khumuus. Upon meeting for the first time, especially after a new year, it is customary for two people to grip each others' forearms as a greeting. The positioning of the hands is based upon age and seniority. With the younger person's palms facing up and the elder facing down. If they are particularly well known to each other, the older person may give a traditional kiss on the forehead and each cheek. Apart from this, any greetings are usually a quick nod and a verbal greeting.
A customary greeting when approaching the ger, the large, felt tents used by the tribes, is to call out to, "hold the dog," as guard dogs are often the first to appear upon approaching a Khumuus home. Knocking is considered to be rude and stepping on the threshold, as well as, opening the door with the left hand, both are considered to invite bad luck. Inside the ger, guests sit to the left while the hosts sit to the right. The back wall is reserved for the family shrine.
Strangers are traditionally allowed to enter a ger without announcing oneself.
Etiquette within the ger involves not leaning on the support pillar or the ger walls, remove warm clothing upon entering to not do so implies that the host isn't providing enough warmth, sleep with feet towards the door, don't accept food or gifts with the left hand, and keep the sleeves down to avoid showing wrists. Never throw garbage into the fire or pollute the water source as these things are considered to be sacred to the Khumuus and to pollute them with waste is considered desecration.
Food and tea with milk and salt are always offered to guests. Food is typically eaten with the hands, spoons, a two-pronged fork, or a knife. It is considered impolite to decline food when offered, so guests will often eat at least a little bit of anything offered in order to avoid giving offense, and never take food with the left hand. On the other hand, it is perfectly fine to refuse alcohol, whether grain or airag (fermented mare's milk). When drinking, it is customary to offer a few drops to the sky, the land, and one's ancestors. In order to refuse the drink, one must go through the offering ritual, but may politely decline after.
Much like with the rest of the empire, it is customary to bring a gift when visiting another person's home. There are very few honorifics within the Khumuus society. They are usually only used for clan or tribal heads and their spouses or for shamans. They come after the given name and are:
- Khan: is the honorific used for tribal chieftains.
- Khatun: is the title used for the primary spouse or consort of the tribal chieftain.
- Khatagtaj: is used for a clan chief or head.
- Noyon: is used to address a shaman.
- Khagan: is the honorific used for the "chief-of-chiefs" and is a title that has not been used since the Kami War.
Common Dress code
The centerpiece of the Khumuus costome is the deel ('dell'). This is a long, loose overcoat or robe commonly made of wool or cotton which falls to the knees on men or to the ankles on women. The deel is paneled and closes with the left panel over the right and is buttoned on the right side. Men tend to wear the garment a little looser, while women prefer a more snug fit for their deel. The deel is typically worn with a cloth or leather belt to secure it at the waist. Unmarried women wear two belts: leather under the cloth belt. This forms a sort of pocket at the front between the two front panels and the belt, allowing the wearer to carry small items such as purses or pipes. There is always slit up the back for ease of riding. Deels for women are typically more richly embroidered and varied in their color spectrum. Men's deels are more simply embroidered and typically black, blue, green, or grey.
The design can vary slightly based on function, between ceremonial wear or daily activities, or from winter to summer. Winter deel are lined with silk for higher status folk or cotton, wool, or sheepskin for common folk. Most ceremonial wear is made of richer fabrics like silk. The design of the upper panels, the trim, or even the embroidery and coloring can allow one to discern the tribe or clan of the wearer, as well. More detail will be given later in this section.
Underneath the deel are worn loose trousers. Even women wear trousers which are wide and gathered at the ankles for the ease of riding. Underwear consists of a lighter pair of short trousers and a lighter undershirt, with the women's being more snug in order to support their chests.
The primary indicator of one's social status among the Khumuus is the hat. They are also the most respected article of clothing a wearer possesses. There is even a long-standing taboo against touching another person's hat. Hats are classified by season, age, and gender. As well as shape and design. The general design of the Khumuus hat is a pointed or domed top with a red tassel. The fur brim is flipped up in the front and left hanging at the sides and back to protect the ears and neck from the cold. These hats, in fact, are very similar to the basic helmets worn by Khumuus warriors.
The basic Khumuus footwear are boots called gutal. These boots are made of leather with hide, or hide & felt soles, with upturned, pointed tips and rise up to about mid-calf. Like with the deel, each tribe has their own unique ornaments and designs carved or stitched onto the gutal.
A sleeved overcoat, or a sleeveless vest, called an uuj is often worn over the deel especially on more formal occasions such as holidays or social functions. The sleeved overcoat is typically worn by men, while women wear the vest.
The Naranshonkhor tribe lives on the eastern steppes closer to the eastern arm of the Tie Long Shan. The men wear deels of mostly white leather with black trim and a slit up the sides to the hips. At the top of the slit is a knot pattern called the ulzii, the 'endless knot', it is usually done in red and symbolizes the sun, life, yang, and happiness. Black lambskin is usually stitched into the inner front of the deel. This leather is made using a traditional smoking technique before being stitched onto red, green, or black wool or silk. Their caps are red and peaked with a brim which falls down over their ears and the back of their necks.
The women wear red or crimson deels with a white collar, and long, wide sleeves. Over this is worn a sleeveless uuj with stiffened shoulder pads. The upper part of the uuj is white with the lower half being crimson and more richly embroidered than the inner deel. Married women tend to wear their hair up and held in place with a red hair ornament with gold phoenixes and red tassels which hang down to frame their face.
The Ulaanuul tribe lives in the far west of the steppes where it meets the northern edges of the Akuma Desert. There they herd and hunt mountain sheep and goats, antelope, and camels. They are well-known across the steppe for being the only tribe to ride camels. The deels of both sexes are typically black with gold trim and embroidery. Due to their range extending into the deserts where demons are known to roam, much of their costume decoration and accessories consists of protections from malevolent spirits. Geometric patterns such as the ulzii, fire, owl eyes, and actual owl feathers frequently adorn their costumes. Their hats are rounded with wide brims which can be raised or lowered to keep the sun from their eyes and are topped with either owl feathers or camel hair. The women typically wear a waist-length uuj over their deel.
The Tengeriinmoriton occupies much of the central region of the steppe. They became a separate tribe when the ancient Khagan selected their people to look after the unified Khumuus peoples' best horses. They became horse breeders and wranglers without peer. Moreso than even other Khumuus, the Tengeriinmoriton spend all of their lives on, and around, horses. Both men and women wear a deel and an uuj, with the uuj being more heavily embroidered and, typically, a brighter, complimentary color to the deel beneath. Men's colors will typically be black, grey, or blue, while women wear green or red. The uuj are open in the front, have long, wide sleeves with flared cuffs, and feature a flared skirt for ease of riding. Their hats are peaked cones decorated with horsehair. The designs typically feature three horizontal lines representing the steppes with geometric cloud patterns over them. Married women wear their hair up and contain it with an elaborate, gold and coral headdress with three, long, silver chains which hang down to frame either side of the face then loop back and hook behind the ears.
The Temurshonkhor are the nominal ruling tribe of the Khumuus people. They are considered to be the Great House by the settled peoples to the south and are the most often encountered of all the Khumuus tribes. The Temurshonkhor was the first tribe united under Agoochono during the Unification. They live in the southern part of the steppe close to the Iron Dragon Mountains. The men of the tribe typically wear simpler costumes than the women consisting of an inner deel and an outer uuj in dark colors with red trim. Their hats are squared with small brims and topped with a bead shaped like a flying falcon with a red tail hanging down the back. The women's clothes are far more elaborate. Usually made of colorful silk and heavily embroidered, they wear an inner deel of bright crimson with a high collar and a sleeveless outer uuj of a slightly darker material covering it. Married women wear their long hair in two, thick tails which flair out from the backs of their heads and hang down the front of their bodies. Each tail is wrapped in a long strip of brightly colored and beaded leather which ends in two, cloth sheethes which are also beautifully decorated. Their hats are peaked and decorated with falcon feathers at the top. Temurshonkhor women are the only Khumuus women who wear skirts in the manner of the southern peoples. These skirts are often split and flared for riding and worn over the usual trousers.
The Yastmelkhii and the Qarnuur tribes are nearly identical with some small differences. They live far to the north around the Tengeriin Nuur, or Lake of Heaven. They were originally selected as the elite bodyguards and the internal security forces by the Khagan. The Yastmelkhii take their name from the Sable Warrior (Black Tortoise) who rules over the Northern Spirit Court. While the Qarnuur take their tribe's name from the black lake in which the Warrior is said to live. Both worship the Dapeng, the Great Roc, which the Sable Warrior becomes when he flies to Heaven. Both tribes typically wear all-black uniforms with black inner deel with a dark, charcoal grey, sleeveless uuj the same length as the deel. The uuj is typically worn open. The Yastmelkhii, who were traditionally the bodyguards for the Khagan and their family, a stylized, green tortoise is stitched over the left breast, and their belts are green. Their accessories, hats, and boots are typically decorated with lacquered tortoise shell. The Qarnuur, who were tasked with internal security among the tribes, have a one-eyed, crimson wolf's head stitched over the left breast. The trim of their deels is crimson, as are their boots. Their hats resemble domed, soldiers' helmets with crimson tassles trailing down the back to their waists. The women of these tribes tend to wear a snugly-fit, waist-length uuj with stiffened shoulders.
The Shonkhoranchid were originally an offshoot branch of the Naranshonkhor. They live in the forested highlands of the southeast where they train hawks and other birds of prey to assist them on their hunts. The men usually wear white or green deels with black trim and raptor feathers stitched along the underside of the sleeves, and a black, spiral pattern stitched over the side slits. The women wear deels of brown, purple, or blue fabric with a wide chest area and stiffened shoulders. The sleeves of both men's and women's deels are wide, thick, and usually lined with sheepskin to protect their arms from the raptors' talons.
The Galtumori roam the central eastern steppes alongside the Tengeriinmoriton. There they herd the cattle which are a staple of the Khumuus way of life. They got their name from one of their favored, wartime tactics. Which was to charge the cattle herds with burning brands in order to cause them to stampede into their enemies in the night. Their deels are usually made of leather dyed red, green, or left brown and lined with wool or silk with wide collard which can be turned up to block out dust. They tend to bead, rather than embroider, their clothing and they are adept at leatherwork. The women of the tribes wear a thigh-length, sleeveless, outer uuj of red.
The Dainysarlag live to the far northwest among the tribes of the Sarlagkhun. The deel of this tribe are usually dyed in shades of red or brown and are most often made of leather of either yak, antelope, or mammoth; which the Khumuus call Delkhiinever. If made of mammoth leather, the hair is often left on the hide while it is being tanned so that the deel actually resembles a large, hairy coat lined with either mammoth or yak wool. Various beads and ornaments made of bone or horn are then hung onto the mammoth fur. For men, the coats are left either natural or dyed in shades of blue or black. For women, the coats are dyed in shades of red, green, or white. Their caps are peaked on each side to resemble yak horns.
The Agoochono are the smallest of the existing tribes of Khumuus. In the days before the Kami War, they were the greatest tribe, the tribe of the Khagan, the Great Unifiers. Now, they are a mostly broken clan, dwelling on the days of their greatness, and waiting for the Khagan to return. The Agoochono occupy the north, central steppe within the tundra forests. Their deel have changed little over the ages. They have no collar to speak of and are worn mostly open at the throat to allow the wolf-fur lining to peak through. They are usually in shades of black. The deel of the womenfolk are crimson at the top with black skirts and trimmed with white wolf fur. The caps for both sexes are peaked cones with black, wolf fur brims. Twelve vertical stripes run along the cone representing the twelve tribes of the Khumuus with a red bead at the top symbolizing the sun. The brim represents the enemies of the Khumuus and the red banner hanging down the back from the top, the destruction of those enemies. The cap of the women is similar, but usually highly decorated with precious metals and stones. Married women wear an outer uuj of pure crimson silk.
The design can vary slightly based on function, between ceremonial wear or daily activities, or from winter to summer. Winter deel are lined with silk for higher status folk or cotton, wool, or sheepskin for common folk. Most ceremonial wear is made of richer fabrics like silk. The design of the upper panels, the trim, or even the embroidery and coloring can allow one to discern the tribe or clan of the wearer, as well. More detail will be given later in this section.
Underneath the deel are worn loose trousers. Even women wear trousers which are wide and gathered at the ankles for the ease of riding. Underwear consists of a lighter pair of short trousers and a lighter undershirt, with the women's being more snug in order to support their chests.
The primary indicator of one's social status among the Khumuus is the hat. They are also the most respected article of clothing a wearer possesses. There is even a long-standing taboo against touching another person's hat. Hats are classified by season, age, and gender. As well as shape and design. The general design of the Khumuus hat is a pointed or domed top with a red tassel. The fur brim is flipped up in the front and left hanging at the sides and back to protect the ears and neck from the cold. These hats, in fact, are very similar to the basic helmets worn by Khumuus warriors.
The basic Khumuus footwear are boots called gutal. These boots are made of leather with hide, or hide & felt soles, with upturned, pointed tips and rise up to about mid-calf. Like with the deel, each tribe has their own unique ornaments and designs carved or stitched onto the gutal.
A sleeved overcoat, or a sleeveless vest, called an uuj is often worn over the deel especially on more formal occasions such as holidays or social functions. The sleeved overcoat is typically worn by men, while women wear the vest.
The Naranshonkhor tribe lives on the eastern steppes closer to the eastern arm of the Tie Long Shan. The men wear deels of mostly white leather with black trim and a slit up the sides to the hips. At the top of the slit is a knot pattern called the ulzii, the 'endless knot', it is usually done in red and symbolizes the sun, life, yang, and happiness. Black lambskin is usually stitched into the inner front of the deel. This leather is made using a traditional smoking technique before being stitched onto red, green, or black wool or silk. Their caps are red and peaked with a brim which falls down over their ears and the back of their necks.
The women wear red or crimson deels with a white collar, and long, wide sleeves. Over this is worn a sleeveless uuj with stiffened shoulder pads. The upper part of the uuj is white with the lower half being crimson and more richly embroidered than the inner deel. Married women tend to wear their hair up and held in place with a red hair ornament with gold phoenixes and red tassels which hang down to frame their face.
The Ulaanuul tribe lives in the far west of the steppes where it meets the northern edges of the Akuma Desert. There they herd and hunt mountain sheep and goats, antelope, and camels. They are well-known across the steppe for being the only tribe to ride camels. The deels of both sexes are typically black with gold trim and embroidery. Due to their range extending into the deserts where demons are known to roam, much of their costume decoration and accessories consists of protections from malevolent spirits. Geometric patterns such as the ulzii, fire, owl eyes, and actual owl feathers frequently adorn their costumes. Their hats are rounded with wide brims which can be raised or lowered to keep the sun from their eyes and are topped with either owl feathers or camel hair. The women typically wear a waist-length uuj over their deel.
The Tengeriinmoriton occupies much of the central region of the steppe. They became a separate tribe when the ancient Khagan selected their people to look after the unified Khumuus peoples' best horses. They became horse breeders and wranglers without peer. Moreso than even other Khumuus, the Tengeriinmoriton spend all of their lives on, and around, horses. Both men and women wear a deel and an uuj, with the uuj being more heavily embroidered and, typically, a brighter, complimentary color to the deel beneath. Men's colors will typically be black, grey, or blue, while women wear green or red. The uuj are open in the front, have long, wide sleeves with flared cuffs, and feature a flared skirt for ease of riding. Their hats are peaked cones decorated with horsehair. The designs typically feature three horizontal lines representing the steppes with geometric cloud patterns over them. Married women wear their hair up and contain it with an elaborate, gold and coral headdress with three, long, silver chains which hang down to frame either side of the face then loop back and hook behind the ears.
The Temurshonkhor are the nominal ruling tribe of the Khumuus people. They are considered to be the Great House by the settled peoples to the south and are the most often encountered of all the Khumuus tribes. The Temurshonkhor was the first tribe united under Agoochono during the Unification. They live in the southern part of the steppe close to the Iron Dragon Mountains. The men of the tribe typically wear simpler costumes than the women consisting of an inner deel and an outer uuj in dark colors with red trim. Their hats are squared with small brims and topped with a bead shaped like a flying falcon with a red tail hanging down the back. The women's clothes are far more elaborate. Usually made of colorful silk and heavily embroidered, they wear an inner deel of bright crimson with a high collar and a sleeveless outer uuj of a slightly darker material covering it. Married women wear their long hair in two, thick tails which flair out from the backs of their heads and hang down the front of their bodies. Each tail is wrapped in a long strip of brightly colored and beaded leather which ends in two, cloth sheethes which are also beautifully decorated. Their hats are peaked and decorated with falcon feathers at the top. Temurshonkhor women are the only Khumuus women who wear skirts in the manner of the southern peoples. These skirts are often split and flared for riding and worn over the usual trousers.
The Yastmelkhii and the Qarnuur tribes are nearly identical with some small differences. They live far to the north around the Tengeriin Nuur, or Lake of Heaven. They were originally selected as the elite bodyguards and the internal security forces by the Khagan. The Yastmelkhii take their name from the Sable Warrior (Black Tortoise) who rules over the Northern Spirit Court. While the Qarnuur take their tribe's name from the black lake in which the Warrior is said to live. Both worship the Dapeng, the Great Roc, which the Sable Warrior becomes when he flies to Heaven. Both tribes typically wear all-black uniforms with black inner deel with a dark, charcoal grey, sleeveless uuj the same length as the deel. The uuj is typically worn open. The Yastmelkhii, who were traditionally the bodyguards for the Khagan and their family, a stylized, green tortoise is stitched over the left breast, and their belts are green. Their accessories, hats, and boots are typically decorated with lacquered tortoise shell. The Qarnuur, who were tasked with internal security among the tribes, have a one-eyed, crimson wolf's head stitched over the left breast. The trim of their deels is crimson, as are their boots. Their hats resemble domed, soldiers' helmets with crimson tassles trailing down the back to their waists. The women of these tribes tend to wear a snugly-fit, waist-length uuj with stiffened shoulders.
The Shonkhoranchid were originally an offshoot branch of the Naranshonkhor. They live in the forested highlands of the southeast where they train hawks and other birds of prey to assist them on their hunts. The men usually wear white or green deels with black trim and raptor feathers stitched along the underside of the sleeves, and a black, spiral pattern stitched over the side slits. The women wear deels of brown, purple, or blue fabric with a wide chest area and stiffened shoulders. The sleeves of both men's and women's deels are wide, thick, and usually lined with sheepskin to protect their arms from the raptors' talons.
The Galtumori roam the central eastern steppes alongside the Tengeriinmoriton. There they herd the cattle which are a staple of the Khumuus way of life. They got their name from one of their favored, wartime tactics. Which was to charge the cattle herds with burning brands in order to cause them to stampede into their enemies in the night. Their deels are usually made of leather dyed red, green, or left brown and lined with wool or silk with wide collard which can be turned up to block out dust. They tend to bead, rather than embroider, their clothing and they are adept at leatherwork. The women of the tribes wear a thigh-length, sleeveless, outer uuj of red.
The Dainysarlag live to the far northwest among the tribes of the Sarlagkhun. The deel of this tribe are usually dyed in shades of red or brown and are most often made of leather of either yak, antelope, or mammoth; which the Khumuus call Delkhiinever. If made of mammoth leather, the hair is often left on the hide while it is being tanned so that the deel actually resembles a large, hairy coat lined with either mammoth or yak wool. Various beads and ornaments made of bone or horn are then hung onto the mammoth fur. For men, the coats are left either natural or dyed in shades of blue or black. For women, the coats are dyed in shades of red, green, or white. Their caps are peaked on each side to resemble yak horns.
The Agoochono are the smallest of the existing tribes of Khumuus. In the days before the Kami War, they were the greatest tribe, the tribe of the Khagan, the Great Unifiers. Now, they are a mostly broken clan, dwelling on the days of their greatness, and waiting for the Khagan to return. The Agoochono occupy the north, central steppe within the tundra forests. Their deel have changed little over the ages. They have no collar to speak of and are worn mostly open at the throat to allow the wolf-fur lining to peak through. They are usually in shades of black. The deel of the womenfolk are crimson at the top with black skirts and trimmed with white wolf fur. The caps for both sexes are peaked cones with black, wolf fur brims. Twelve vertical stripes run along the cone representing the twelve tribes of the Khumuus with a red bead at the top symbolizing the sun. The brim represents the enemies of the Khumuus and the red banner hanging down the back from the top, the destruction of those enemies. The cap of the women is similar, but usually highly decorated with precious metals and stones. Married women wear an outer uuj of pure crimson silk.
Art & Architecture
The primary architecture of the Khumuus is the ger. The ger is a portable, round tend supported by a collapsible wooden frame and covered and insulated with skins and felt. The structure consists of a flexible latticework of wood or bamboo for walls. A door frame, ribs, a central pole for larger ger, and a wheel form the roof. The outer and inner walls of the ger is typically made of felt gathered from the herds of sheep many of the Khumuus keep. While the wood, which cannot be found on the treeless steppes, is traded for with those who live in the mountain forests to the south. The frame is held together with one or more ropes and the weight of the hides or felt coverings. When moving, the entire structure is designed to be compactly transported on the backs of a couple of camels or yaks.
Ger-tereg, a ger transported on a cart, are built for the chieftains of the tribes. These are rather large, semi-perminent ger which are built atop massive carts pulled by a large number of oxen. Camps are typically arranged in the huree (circle) with the clan leader's tent at the center. The interior layout of the tents typically mirror family roles and spiritual concepts. For instance, like much of the empire, the door always faces south, and the family altar is always situated on the back wall toward the north.
The ger has had significant influence over even the relatively rare, permanent, architecture of the Khumuus. Such as temples or the Khagan Ord which, itself, is basically a gigantic stone and wooden ger.
Most of the artworks of the Khumuus have a religious bent. Many of their paintings are on cotton with a silk mounting. Most of them are depictions of the spirit world, Tengri (Izanagi) and Etugen (Izanami), the Five Powerful Beasts (Dragon, Tiger, Lion, Dapeng, Firebird), the Great Beasts, and horses. The human soul is often depicted as the khiimori, or Wind Horse.
Many of the traditional folk arts practiced among the Khumuus include the making of shirdeg, the embroidered, quilted felt coverings used on the floors of ger and for saddle blankets for camels and horses; ornamentation for gutal; saddles, and many other varieties of leather goods.
The tack of the Khumuus is made completely of rawhide and knots with no metal connectors in evidence. Saddles, halters, and bits are all constructed in a single size. A pack saddle, however, can be adjusted to fit a yak or camel at need. The Khumuus riding saddle is tall with a wooden frame and several, decorated metal discs which stand out from the sides. It has a high pommel but the cantle flattens out in the rear allowing the rider greater freedom of movement. They have short stirrups, making it possible for the rider to control the horse with their legs. Leaving their hands free to do other things like shoot a bow.
Though written literature exists among the Khumuus, often used to teach children to read and write, the oral tradition of storytelling is much more common. Among these oral traditions are heroic epics, legends, folk tales, the poetry of good wishes, and the poetry of praise.
The musical traditions of the Khumuus are among the most ancient in the world. Among the most unique is the tradition of throat singing and the Morin Khuur, the horse-head fiddle.
Ger-tereg, a ger transported on a cart, are built for the chieftains of the tribes. These are rather large, semi-perminent ger which are built atop massive carts pulled by a large number of oxen. Camps are typically arranged in the huree (circle) with the clan leader's tent at the center. The interior layout of the tents typically mirror family roles and spiritual concepts. For instance, like much of the empire, the door always faces south, and the family altar is always situated on the back wall toward the north.
The ger has had significant influence over even the relatively rare, permanent, architecture of the Khumuus. Such as temples or the Khagan Ord which, itself, is basically a gigantic stone and wooden ger.
Most of the artworks of the Khumuus have a religious bent. Many of their paintings are on cotton with a silk mounting. Most of them are depictions of the spirit world, Tengri (Izanagi) and Etugen (Izanami), the Five Powerful Beasts (Dragon, Tiger, Lion, Dapeng, Firebird), the Great Beasts, and horses. The human soul is often depicted as the khiimori, or Wind Horse.
Many of the traditional folk arts practiced among the Khumuus include the making of shirdeg, the embroidered, quilted felt coverings used on the floors of ger and for saddle blankets for camels and horses; ornamentation for gutal; saddles, and many other varieties of leather goods.
The tack of the Khumuus is made completely of rawhide and knots with no metal connectors in evidence. Saddles, halters, and bits are all constructed in a single size. A pack saddle, however, can be adjusted to fit a yak or camel at need. The Khumuus riding saddle is tall with a wooden frame and several, decorated metal discs which stand out from the sides. It has a high pommel but the cantle flattens out in the rear allowing the rider greater freedom of movement. They have short stirrups, making it possible for the rider to control the horse with their legs. Leaving their hands free to do other things like shoot a bow.
Though written literature exists among the Khumuus, often used to teach children to read and write, the oral tradition of storytelling is much more common. Among these oral traditions are heroic epics, legends, folk tales, the poetry of good wishes, and the poetry of praise.
The musical traditions of the Khumuus are among the most ancient in the world. Among the most unique is the tradition of throat singing and the Morin Khuur, the horse-head fiddle.
Foods & Cuisine
The food of the Khumuus is primarily based around meats and dairy products with some small, regional, differences. The primary source of meat among all the tribes is mutton with beef, camel, yak, goat, horse, and antelope most commonly supplementing. Their dairy products are made mostly from cow's milk with goat, yak, and even camels sometimes being the source for cheeses, curds, and creams. There is also the traditional alcohol made from fermented mare's milk called airag.
There are two, different types of foods by the Khumuus way of thinking. These are "red foods" which make up much of the diet during the frigid Water season, and "white foods" which are eaten more often over the seasons of Fire and early Earth. "White foods" are dairy products such as cheese, yogurt, cream, and milk (fermented or otherwise). While "red foods" are meat products. Blood is also an important ingredient that is used fresh for broths or sausages. Vegetables are usually wild varieties found on the steppes such as wild garlic or onion. Grain, when available, is either used in a porridge or turned into dough and fried in animal fat.
The most popular dishes among the Khumuus are buuz, which is a regional dish adapted from the baozi of the southern peoples. Buuz is typically filled with mutton and lamb or beef flavored with onions, garlic, and fennel then put together with caggabe or rice into a dough wrap and steamed. Khuushuur are similar to buuz except they are folded in a wrap and deep fried. Boodog is an Earth and Metal season dish typically made of marmot or goat in which the carcass is specially skinned and prepared and then hot stones, meat, and vegetables are dropped into the carcass to cook the resulting stew inside. The carcass, itself, is also barbecued while the meat is cooking in order to burn off the hair and cook the skin.
Milk is boiled to separate out the cream. The skimmed milk is processed into cheese, dried curds, yogurt, or a light milk liquor. The everyday beverage for the Khumuus is suutei tsai which is made with water, milk, tea leaves, and salt. It is drunk at meals and throughout the day or served to guests.
The most common vegetables eaten are scarlet lily bulbs, burnet root, wild apple, bird cherries, chives, wild garlic and onions, and cinquefoil root.
Many of the foods or dishes from the northern regions of the empire proper have been introduced and adapted into the Khumuus culture, as well, such as noodles, rice, yams, and various grain foods.
There are two, different types of foods by the Khumuus way of thinking. These are "red foods" which make up much of the diet during the frigid Water season, and "white foods" which are eaten more often over the seasons of Fire and early Earth. "White foods" are dairy products such as cheese, yogurt, cream, and milk (fermented or otherwise). While "red foods" are meat products. Blood is also an important ingredient that is used fresh for broths or sausages. Vegetables are usually wild varieties found on the steppes such as wild garlic or onion. Grain, when available, is either used in a porridge or turned into dough and fried in animal fat.
The most popular dishes among the Khumuus are buuz, which is a regional dish adapted from the baozi of the southern peoples. Buuz is typically filled with mutton and lamb or beef flavored with onions, garlic, and fennel then put together with caggabe or rice into a dough wrap and steamed. Khuushuur are similar to buuz except they are folded in a wrap and deep fried. Boodog is an Earth and Metal season dish typically made of marmot or goat in which the carcass is specially skinned and prepared and then hot stones, meat, and vegetables are dropped into the carcass to cook the resulting stew inside. The carcass, itself, is also barbecued while the meat is cooking in order to burn off the hair and cook the skin.
Milk is boiled to separate out the cream. The skimmed milk is processed into cheese, dried curds, yogurt, or a light milk liquor. The everyday beverage for the Khumuus is suutei tsai which is made with water, milk, tea leaves, and salt. It is drunk at meals and throughout the day or served to guests.
The most common vegetables eaten are scarlet lily bulbs, burnet root, wild apple, bird cherries, chives, wild garlic and onions, and cinquefoil root.
Many of the foods or dishes from the northern regions of the empire proper have been introduced and adapted into the Khumuus culture, as well, such as noodles, rice, yams, and various grain foods.
Common Customs, traditions and rituals
The door of the ger always faces south. The north wall is the place of honor where the altar dedicated to the gods and ancestors is set up. The western wall is considered the to be the man's domain where his saddle and tack are stored, as well as a skin bag of airag hung on a wooden stand to be ready for guests. The eastern wall is traditionally the woman's domain where food is prepared and utensils are stored. The central area of the tend is where the firepit is kept.
Like much of the rest of the empire, the Khumuus are concerned with protecting their ancestral heritage. Families keep family charts with names recorded within a series of concentric rings. This is, at least in part, due to their belief that it is wrong for two people within the same clan to marry.
Horses are generally allowed to roam free. Barns, stables, and pastures are the exception rather than the rule. The Khumuus take a largely hands-off approach to the care of their horses. The hardy nature of their horses allows them to graze as they will along the steppe even in the dead of winter. Therefore, they cost very little to raise and keep and are not a luxury as they are further south. The sole grooming tools used are a brush, or a wooden sweat scraper for use after a race. The concept of a farrier is virtually nonexistent among the Khumuus. With all the knowledge of care being passed from generation to generation.
It is believed that the spirit of a stallion resides in his mane; thus, a long, thick mane is considered to be the mark of a strong animal. Therefore, the mane of a stallion is never cut and when the stallion dies, the owner will keep the mane. Possibly to be used various talismans or charms. The first foal of the year will have a blue scarf tied around its neck and is thought to represent the strength of that year's crop of foals.
A clan or individual family may have a sacred horse among their herds which is signified with a blue scarf about its neck. Horses are sometimes sacrficed for special occasions such as the death of a tribal leader. It is said that when the khagan was killed, forty horses were sacrficed at his funeral. When a warrior dies, his horse is sacrificed and buried with him.
Mare's milk is used in a variety of religious ceremonies. Mare's milk is often sprinkled upon the ground by warriors before battle as a way to ensure victory. Sprinkling of mare's milk upon a rider is also done before a race. The winner of a wrestling match will drink airag and toss some into the air as thanks to the spirits and ancestors. Milk is sprinkled after those who are leaving on a journey. As well, milk is often used for purification rituals.
When a favored horse dies, to show respect, the owner may place the skull of the horse upon a small tower of rocks called an ovoo. When a horse is killed for food, its skull should be left in the field because of the sanctity. For one week, at the height of the season of Fire, the Khumuus have a festival called a Naadam which is a festival gathering all the tribes together at Baatar Khot and involved a lot of inter-tribal and inter-clan revelry and rivalry featuring bokh (traditional wrestling), horse racing, and archery competitions. The Tsagaan Sar is the Khumuus New Year celebration. Family members visit each other and exchange gifts and eat massive quantities of buuz. Once a marriage proposal is accepted by the bride and her family, the groom's family must deliver gifts of milk liquor and sugar to the bride's family three more times. Once they have accepted the third, and final, round of gifts the wedding date is set. As the wedding day draws near, the groom will send one, final betrothal gift to the bride and her family in the form of a whole, roasted sheep, wine, tea leaves, and another khadag. This is delievered by the bridegroom, himself, and the bride's family makes a point of entertaining the young man and getting to know him.
On the day of the wedding, the bride and grom dress in their very best deel, and the bride dons her tribe's wedding cap with a red veil attached. This veil can be of silk or of crimson beads depending upon the tribe. The groom and his party go to the bride's dwelling in order to escort her to his home where the wedding ceremony will take place. He and his party are welcomed by the bride's family who treat them as guests of honor and immediately begin plying them with food, drink, music, and dancing. The bridegroom is drawn off to a private area by one of the bride's maidens of honor in order to test his strength.
This test is done within every tribe of the Khumuus. Most often it involves the breaking of a sheep's neck, as well as a little trick to be played on the groom. A cooked sheep's neckbones are brought in to the groom and he is told that he must be strong enough to break a sheep's neck to care for his bride. What the groom often doesn't know, is that a small rod of iron or red willow has been inserted into the center of the neckbone by the bridesmaids. If the man doesn't see the prank being pulled on him, and attempts to break the neckbone without success, he will become the butt of many of the maidens' jokes for the rest of the evening. If he sees the trick, however, he can pull the rod out and then easily break the neckbone.
After this little ceremony, the bride and the groom's parties gather together to go to the groom's dwelling for the actual ceremony. The two parties then compete to reach the site of the wedding ceremony first. The bride and her party will harrass the groom and his horse in order to distract him and reach the site first. However, the groom has prepared a meal near to his domicile in advance to honor the bride and her party. Which is something they are obligated to attend in order to accept his hospitality. This distraction allows the groom to reach the wedding site first.
Once both parties reach the site, the wedding ceremony is officially performed. The bride and groom jointly slaughter a chicken to check its liver for signs of good fortune. After which, the couple are presented two cups of wine which have ghee liberally smeared along the edges. They each take one drink from their own cup, then exchange cups and drink from that one. During this time, the shaman calls on the benedictions of the ancestors and the gods. The bride doffs her cloth belt to lay bare the leather belt beneath and dons her uuj. The couple then pours wine for their guests and the celebration commences with feasts of lamb, cheese, buuz, airag, and many other delicacies being served over three days.
At the end of the first night, the newly married couple are gifted a ger, horses, and a small handful of sheep to start their life together by both sets of parents.
It is believed that the spirit of a stallion resides in his mane; thus, a long, thick mane is considered to be the mark of a strong animal. Therefore, the mane of a stallion is never cut and when the stallion dies, the owner will keep the mane. Possibly to be used various talismans or charms. The first foal of the year will have a blue scarf tied around its neck and is thought to represent the strength of that year's crop of foals.
A clan or individual family may have a sacred horse among their herds which is signified with a blue scarf about its neck. Horses are sometimes sacrficed for special occasions such as the death of a tribal leader. It is said that when the khagan was killed, forty horses were sacrficed at his funeral. When a warrior dies, his horse is sacrificed and buried with him.
Mare's milk is used in a variety of religious ceremonies. Mare's milk is often sprinkled upon the ground by warriors before battle as a way to ensure victory. Sprinkling of mare's milk upon a rider is also done before a race. The winner of a wrestling match will drink airag and toss some into the air as thanks to the spirits and ancestors. Milk is sprinkled after those who are leaving on a journey. As well, milk is often used for purification rituals.
When a favored horse dies, to show respect, the owner may place the skull of the horse upon a small tower of rocks called an ovoo. When a horse is killed for food, its skull should be left in the field because of the sanctity. For one week, at the height of the season of Fire, the Khumuus have a festival called a Naadam which is a festival gathering all the tribes together at Baatar Khot and involved a lot of inter-tribal and inter-clan revelry and rivalry featuring bokh (traditional wrestling), horse racing, and archery competitions. The Tsagaan Sar is the Khumuus New Year celebration. Family members visit each other and exchange gifts and eat massive quantities of buuz. Once a marriage proposal is accepted by the bride and her family, the groom's family must deliver gifts of milk liquor and sugar to the bride's family three more times. Once they have accepted the third, and final, round of gifts the wedding date is set. As the wedding day draws near, the groom will send one, final betrothal gift to the bride and her family in the form of a whole, roasted sheep, wine, tea leaves, and another khadag. This is delievered by the bridegroom, himself, and the bride's family makes a point of entertaining the young man and getting to know him.
On the day of the wedding, the bride and grom dress in their very best deel, and the bride dons her tribe's wedding cap with a red veil attached. This veil can be of silk or of crimson beads depending upon the tribe. The groom and his party go to the bride's dwelling in order to escort her to his home where the wedding ceremony will take place. He and his party are welcomed by the bride's family who treat them as guests of honor and immediately begin plying them with food, drink, music, and dancing. The bridegroom is drawn off to a private area by one of the bride's maidens of honor in order to test his strength.
This test is done within every tribe of the Khumuus. Most often it involves the breaking of a sheep's neck, as well as a little trick to be played on the groom. A cooked sheep's neckbones are brought in to the groom and he is told that he must be strong enough to break a sheep's neck to care for his bride. What the groom often doesn't know, is that a small rod of iron or red willow has been inserted into the center of the neckbone by the bridesmaids. If the man doesn't see the prank being pulled on him, and attempts to break the neckbone without success, he will become the butt of many of the maidens' jokes for the rest of the evening. If he sees the trick, however, he can pull the rod out and then easily break the neckbone.
After this little ceremony, the bride and the groom's parties gather together to go to the groom's dwelling for the actual ceremony. The two parties then compete to reach the site of the wedding ceremony first. The bride and her party will harrass the groom and his horse in order to distract him and reach the site first. However, the groom has prepared a meal near to his domicile in advance to honor the bride and her party. Which is something they are obligated to attend in order to accept his hospitality. This distraction allows the groom to reach the wedding site first.
Once both parties reach the site, the wedding ceremony is officially performed. The bride and groom jointly slaughter a chicken to check its liver for signs of good fortune. After which, the couple are presented two cups of wine which have ghee liberally smeared along the edges. They each take one drink from their own cup, then exchange cups and drink from that one. During this time, the shaman calls on the benedictions of the ancestors and the gods. The bride doffs her cloth belt to lay bare the leather belt beneath and dons her uuj. The couple then pours wine for their guests and the celebration commences with feasts of lamb, cheese, buuz, airag, and many other delicacies being served over three days.
At the end of the first night, the newly married couple are gifted a ger, horses, and a small handful of sheep to start their life together by both sets of parents.
Birth & Baptismal Rites
Among the Khumuus people, it is seen as inviting bad luck to make any sort of significant preparations for a baby before it is born. Therefore, the most that will usually be done upon finding out she is pregnant is the expectant mother to offer prayers of thanksgiving to the ancestors and the gods. Though there are many nods made to the woman's condition within the Khumuus daily life. For instance, many pregnant women will sleep with knives under their bedding in order to scare away malevolent spirits. It is strictly forbidden to scare a pregnant woman or otherwise to make her unhappy, to walk ahead of her, to swear or use a loud voice in her presence. She is also forbidden from doing any strenuous labor, and she is forbidden from attending funerals. The latter for much the same reasons as the rest of the empire.
While giving birth, the mother is attended by a midwife and other female relatives. Men do not enter the ger during this time. Women experiencing diffcult pregnancies or childbirth will often rub a bear paw across their stomach or back to relieve pain and calm the baby. Once it is born, the umbilical cord and placenta are buried near the southwestern wall of the ger, either inside or outside of it. This is thought to connect the child to the earth where it was born, as well as, to help restore a woman's fertility and heal her womb. The baby is cleaned with pure water from around the place of its birth and given mare's milk as its first drink.
Within six to seven days of birth the newly born baby is ritually cleansed by the midwife who assisted its birth, and its name is given to it. Dairy products, meats, and airag are made for guests, but any other alcohol is strictly forbidden at this ceremony. A sheep was butchered when the baby was born. A saddle of mutton is offered to the midwife for her assistance. Then the intestines are cleaned, filled with seasoned blood, and cooked along with the kidneys, liver, and tail fat. The rest of the meat is cooked and prepared for the ablution ceremony.
The midwife washes the infant in a strong tea, soup, or, the most popular version, the salted meat broth with grain and powdered juniper needles. The salt cleans the infant's body, the juniper sanctifies it, and the grain symbolizes the wish for fertility. The name is given to the child either by the midwife, its parents, or another elder who gives the child an auspicious name.
Alternatively, the parents may write down several names on slips of cloth or paper and put them into a jar filled with grain. The jar is shaken up and the first name to come to the parents' hands is then whispered into the left ear of a boy or the right ear of a girl three times. It is then announced to all of those gathered. Gifts are then given to the infant in the form of knives, bows, saddles, or foals, lambs, or calves.
After this, the feast is held and benedictions are sung to the child. A Khumuus child gets their first haircut around the age of five years. This symbolizes the child's transition from babyhood to childhood. It is a very important event in Khumuus life since so few children survive through the ages of babyhood. Guests arrive during the day to participate. Since offering of food and drink are a custom hardwired into the Khumuus, it inevitably turns into a feast. Each guest is then allowed to step forward and cut a piece of hair from the child's head. By the end of the ceremony, the child's hair is so unsightly that it is shaved, even if it is a girl. The hair is then allowed to grow back naturally.
While giving birth, the mother is attended by a midwife and other female relatives. Men do not enter the ger during this time. Women experiencing diffcult pregnancies or childbirth will often rub a bear paw across their stomach or back to relieve pain and calm the baby. Once it is born, the umbilical cord and placenta are buried near the southwestern wall of the ger, either inside or outside of it. This is thought to connect the child to the earth where it was born, as well as, to help restore a woman's fertility and heal her womb. The baby is cleaned with pure water from around the place of its birth and given mare's milk as its first drink.
Within six to seven days of birth the newly born baby is ritually cleansed by the midwife who assisted its birth, and its name is given to it. Dairy products, meats, and airag are made for guests, but any other alcohol is strictly forbidden at this ceremony. A sheep was butchered when the baby was born. A saddle of mutton is offered to the midwife for her assistance. Then the intestines are cleaned, filled with seasoned blood, and cooked along with the kidneys, liver, and tail fat. The rest of the meat is cooked and prepared for the ablution ceremony.
The midwife washes the infant in a strong tea, soup, or, the most popular version, the salted meat broth with grain and powdered juniper needles. The salt cleans the infant's body, the juniper sanctifies it, and the grain symbolizes the wish for fertility. The name is given to the child either by the midwife, its parents, or another elder who gives the child an auspicious name.
Alternatively, the parents may write down several names on slips of cloth or paper and put them into a jar filled with grain. The jar is shaken up and the first name to come to the parents' hands is then whispered into the left ear of a boy or the right ear of a girl three times. It is then announced to all of those gathered. Gifts are then given to the infant in the form of knives, bows, saddles, or foals, lambs, or calves.
After this, the feast is held and benedictions are sung to the child. A Khumuus child gets their first haircut around the age of five years. This symbolizes the child's transition from babyhood to childhood. It is a very important event in Khumuus life since so few children survive through the ages of babyhood. Guests arrive during the day to participate. Since offering of food and drink are a custom hardwired into the Khumuus, it inevitably turns into a feast. Each guest is then allowed to step forward and cut a piece of hair from the child's head. By the end of the ceremony, the child's hair is so unsightly that it is shaved, even if it is a girl. The hair is then allowed to grow back naturally.
Coming of Age Rites
The Temurshonkhor and the Agoochono tend to have very similar coming of age rites. Once a young man reaches the ages of 15 - 20, they are taken out into the wilderness to hunt one of the great wolves which roam the steppes. Through this deed, they demonstrate their knowledge of the wilderness, their strength, and their bravery. Especially in the case of the Agoochono who routinely hunt the great ice wolves which roam the tundra forests. If successful, the young man is given his adult cap and has his hair braided in the manner of the adults of his tribe in two large braids then three smaller braids from each large with the smaller braids looped up and fastened behind his ears. He is then allowed to join the adult warriors or hunting parties from that point foward.
Among the Galtumori, the appropriately aged young man is tasked with bringing a bull to the ground by himself. This is typically done from horseback by looping a rope around the bull's neck, bringing it to the ground, then rushing over to tie its legs together. This is most often done during the Wood or Fire seasons in order to brand the cattle. If he is successful, the sides of his hair are shaved and the back is braided into a long tail and he is given his adult cap.
The Qarnuur and the Yastmelkhii, like the first two tribes, have very similar coming of age rites. Their young men and women are trained in the martial arts from a very young age. When they reach the appropriate age, these young men and women are required to demonstrate their skills before the gathered elders. This is usually done each year during the Nadaam. During which these young people test their skills against the youths of the other tribes. Those who are judged worthy after the Nadaam are allowed to don their adult caps. The young men's heads are shaved except for a tail at the back which is braided. The young women braid their hair into two tails which also hang down their backs.
The Dainysarlag who run with their yak-folk counterparts have their young men of appropriate age compete with the young yakfolk in contests of hunting and strength. Those who successfully manage to demonstrate their qualities are given their adult caps. Most young men choose to style their hair in a series of braids which hang down around their faces in the manner of the yak-folk.
The Tengeriinmoriton have their appropriately aged young men demonstrate their readiness to enter into adulthood by breaking a stallion by themselves. Khumuus horses typically do not live that much differently from wild horses. This means that many of the stallions, especially, are more wild than domestic and young men wanting to prove themselves are usually the ones drafted to attempt to break them to the saddle. A young man who successfully breaks a nearly-wild horse will have the sides of his head shaved, with the top and back left rather long to resemble a horse's mane, and will be allowed to wear his adult cap.
The Ulaanuul tribe, due to their proximity to the Akuma Desert, have their appropriately aged young men brave the wastes in order to hunt down one of the more irksome pests of the desert steppes: the Death Worm. This is a pest of the tribe's lands which tends to target the tribe's herds and flocks. They are easily hunted if done correctly, but can still be deadly if the young man is careless. If successful, the young man is allowed to don his adult cap. The Ulaanuul tribe typically wears their hair short, and so the new adult is now allowed to shear his hair in the manner of an adult.
The Shonkhoranchid have one of the more unique coming of age rites among the tribes. Among their tribe, young boys are given eagle hatchlings to raise while his father teaches him the art of raising and training the bird. Due to their fiercely independent natures, it is quite tough to accomplish, but if done correctly, when he comes of age he will be able to appropriately demonstrate his skills to his father and the other elders. Once done, the young man is allowed to braid his hair with the eagle feathers he's been collecting, don his adult cap, and join the hunting parties whenever he wishes.
The coming of age rite for the Naranshonkhor is perhaps the most dangerous one. To show their devotion to the Yang and the Sun, young men are tasked with climing one of the taller peaks of the Temur Luu Uul (Iron Dragon Mountains), to the nesting site of a group of firebirds (phoenixes), and to snatch a feather from the nest and bring it back down. Much like with the Death Worms, above, the path to the nesting site is well trod and relatively easy as long as the one being tested is observant and skilled. If the young man is successful, his hair is braided into two braids which are hooked behind his ears, and he is allowed to don his adult cap.
For the young women of most tribes, the test to enter adulthood is much the same. Women are, after all, the peacetime leaders of the tribes. Therefore, most young women are tasked with sitting in on a council and observing for several days to several weeks, learning about the duties which will be expected of them. When they are considered ready, they are asked to handle a case of their own. This could be to mediate a dispute, hear a criminal case and make a just decision, etc. If the young woman comports herself well, with wisdom, then she is allowed to braid her hair in the adult fashion of her tribe and don her adult cap and uuj.
Among the Galtumori, the appropriately aged young man is tasked with bringing a bull to the ground by himself. This is typically done from horseback by looping a rope around the bull's neck, bringing it to the ground, then rushing over to tie its legs together. This is most often done during the Wood or Fire seasons in order to brand the cattle. If he is successful, the sides of his hair are shaved and the back is braided into a long tail and he is given his adult cap.
The Qarnuur and the Yastmelkhii, like the first two tribes, have very similar coming of age rites. Their young men and women are trained in the martial arts from a very young age. When they reach the appropriate age, these young men and women are required to demonstrate their skills before the gathered elders. This is usually done each year during the Nadaam. During which these young people test their skills against the youths of the other tribes. Those who are judged worthy after the Nadaam are allowed to don their adult caps. The young men's heads are shaved except for a tail at the back which is braided. The young women braid their hair into two tails which also hang down their backs.
The Dainysarlag who run with their yak-folk counterparts have their young men of appropriate age compete with the young yakfolk in contests of hunting and strength. Those who successfully manage to demonstrate their qualities are given their adult caps. Most young men choose to style their hair in a series of braids which hang down around their faces in the manner of the yak-folk.
The Tengeriinmoriton have their appropriately aged young men demonstrate their readiness to enter into adulthood by breaking a stallion by themselves. Khumuus horses typically do not live that much differently from wild horses. This means that many of the stallions, especially, are more wild than domestic and young men wanting to prove themselves are usually the ones drafted to attempt to break them to the saddle. A young man who successfully breaks a nearly-wild horse will have the sides of his head shaved, with the top and back left rather long to resemble a horse's mane, and will be allowed to wear his adult cap.
The Ulaanuul tribe, due to their proximity to the Akuma Desert, have their appropriately aged young men brave the wastes in order to hunt down one of the more irksome pests of the desert steppes: the Death Worm. This is a pest of the tribe's lands which tends to target the tribe's herds and flocks. They are easily hunted if done correctly, but can still be deadly if the young man is careless. If successful, the young man is allowed to don his adult cap. The Ulaanuul tribe typically wears their hair short, and so the new adult is now allowed to shear his hair in the manner of an adult.
The Shonkhoranchid have one of the more unique coming of age rites among the tribes. Among their tribe, young boys are given eagle hatchlings to raise while his father teaches him the art of raising and training the bird. Due to their fiercely independent natures, it is quite tough to accomplish, but if done correctly, when he comes of age he will be able to appropriately demonstrate his skills to his father and the other elders. Once done, the young man is allowed to braid his hair with the eagle feathers he's been collecting, don his adult cap, and join the hunting parties whenever he wishes.
The coming of age rite for the Naranshonkhor is perhaps the most dangerous one. To show their devotion to the Yang and the Sun, young men are tasked with climing one of the taller peaks of the Temur Luu Uul (Iron Dragon Mountains), to the nesting site of a group of firebirds (phoenixes), and to snatch a feather from the nest and bring it back down. Much like with the Death Worms, above, the path to the nesting site is well trod and relatively easy as long as the one being tested is observant and skilled. If the young man is successful, his hair is braided into two braids which are hooked behind his ears, and he is allowed to don his adult cap.
For the young women of most tribes, the test to enter adulthood is much the same. Women are, after all, the peacetime leaders of the tribes. Therefore, most young women are tasked with sitting in on a council and observing for several days to several weeks, learning about the duties which will be expected of them. When they are considered ready, they are asked to handle a case of their own. This could be to mediate a dispute, hear a criminal case and make a just decision, etc. If the young woman comports herself well, with wisdom, then she is allowed to braid her hair in the adult fashion of her tribe and don her adult cap and uuj.
Funerary and Memorial customs
The average "burial" practiced by the Khumuus people is not that which is practiced throughout most of the empire. Indeed, as fire is seen as a holy, purifying force, the only people cremated by the Khumuus are holy people such as shamans or victims of plague. Whereas, the only people buried within the earth are important, high-status individuals such as khans, war chieftains, heroes, and the khagan. These luminaries are usually afforded vast burial chambers deep within the earth whose locations are kept secret and hidden away so that they may rest in peace. In these cases, they are often buried with all of their prized possessions, weapons, and their favored horses are sacrificed and buried with them. In the past, before the Kami Daisenso, they were also buried with their servants and slaves. However, this has not been the case since before the God War.
That being said, the typical funerary practices of the Khumuus are the same for everyone up to the point of "burial." If an elder knows they are going to die, they will often will many of their valuable possessions to various family members. If not willed, valuables, such as rings, necklaces, or earrings will be removed from them as a way of helping their soul to pass on. As it is believed among the Khumuus that, even after death, a person's soul will remain attached to one, particular object. Usually something that was regularly used and treasured, called a khorgodoson yum.
As the thing is unknown, even to the deceased individual, the family must visit a shaman who will usually give a good idea to the family members as to what the object may be. This object is then either given away to someone outside of the family or destroyed. As to keep the object within the family would be inviting the soul to stay and haunt the family and possibly bring misfortune.
The shaman or shamans, depending upon the social status of the deceased and their family, will decide an auspicious time for the burial. The body can remain within the ger from three to seven days, depending upon the social status of the individual and how many mourners are expected to attend. The body is moved from one side of the ger to the other depending upon their sex. Males are moved to the right side of the tent, traditionally the female side, while women are moved to the left, traditionally the male side, because it is believed that in the Underworld, everything is the opposite.
The only person who may touch the body is either the son or the closest, living, male relative. Females are not allowed to touch, or interact, with the body in any way. As it is believed that the pure Yin energies of death could corrupt and sicken them. Men, being of a natural Yin alignment, are protected from this corruption. This is also where male shamans, called boh, come into the picture, as it is the boh who deal with funereal practices and ghosts among the Khumuus.
The deceased is undressed, as it is believed that the soul must leave the world as it entered, and their face is covered with a white khadag. The family lights incense and butter lamps, and anything with a reflective surface is removed from the ger or covered with a black cloth. The boh scatters the body with juniper needles and holy oil while performing an exorcism to drive off any unwanted or malevolent spirits. Then the top of the ger is closed and the rope attached to the western wall while the tent flap is stretched onto the roof. These are actions which, under ordinary circumstances, are forbidden.
The boh typically directs the funeral actions. How and where to "bury" the deceased, the color of cloth to be used to wrap the body, and what happens to the soul afterward. Those who are taking care of the dead will turn much of their clothing inside-out, such as tucking the cuffs into their sleeves, turning their hats inside-out or backwards, turning in their collars, or tucking the hems of their deel into their belts, as a way to honor and communicate with the dead. The body is wrapped in the appropriately colored cloth and set inside an open coffin lined with cloths of blue and green to symbolize the sky and earth.
On the appointed day, since the dead cannot cross the threshold of the ger, the coffin is taken out head first, under the wall to the right of the door, which is lifted for this instance. It is then placed either on a load-bearing camel or on a cart drawn by two oxen or yaks depending upon the tribe. The ger in which the body lay is then taken down and a stone is placed on the ground to mark that the ground should not be trod upon for the next several days. Those in the funeral porcession are forbidden to talk to each other or look back. The funeral procession then makes its way to the gravesite prepared before by appeasing the spirits of the land. This is an uninhabited area not typically used by the nomads or their herds, and at all other times are considered sacred and only visited for funerals.
Once the site it reached, the coffin is placed on a piece of white felt and a hard, white rock is placed under its head. Four poles with traditional benedictions are erected around the site in the four directions, then the boh begin chanting and scattering grain to appease the spirits of the land. While this is done, small stones are placed at the head of the coffin to recognize the place later and a sacficial fire is lit to sacrifice selected pieces of meat and white foods. Once these benedictions are done, the coffin is left out in the open for the elements and the gathering animals to devour. It is thought by the Khumuus that this is the last act of virtue a dead person may do in feeding those predators so that other animals may live that much longer.
On their way back, the funeral procession must walk between two, large fires in order to purify themselves, their animals, and their cart, and to drive away malevolent spirits which may be following after. As well, the cart is turned over and the oxen, yak, or camel is let out to pasture and neither will be used for a period of a week.
Funerals are typically started in the early morning and done before the sun sets on the same day.
That being said, the typical funerary practices of the Khumuus are the same for everyone up to the point of "burial." If an elder knows they are going to die, they will often will many of their valuable possessions to various family members. If not willed, valuables, such as rings, necklaces, or earrings will be removed from them as a way of helping their soul to pass on. As it is believed among the Khumuus that, even after death, a person's soul will remain attached to one, particular object. Usually something that was regularly used and treasured, called a khorgodoson yum.
As the thing is unknown, even to the deceased individual, the family must visit a shaman who will usually give a good idea to the family members as to what the object may be. This object is then either given away to someone outside of the family or destroyed. As to keep the object within the family would be inviting the soul to stay and haunt the family and possibly bring misfortune.
The shaman or shamans, depending upon the social status of the deceased and their family, will decide an auspicious time for the burial. The body can remain within the ger from three to seven days, depending upon the social status of the individual and how many mourners are expected to attend. The body is moved from one side of the ger to the other depending upon their sex. Males are moved to the right side of the tent, traditionally the female side, while women are moved to the left, traditionally the male side, because it is believed that in the Underworld, everything is the opposite.
The only person who may touch the body is either the son or the closest, living, male relative. Females are not allowed to touch, or interact, with the body in any way. As it is believed that the pure Yin energies of death could corrupt and sicken them. Men, being of a natural Yin alignment, are protected from this corruption. This is also where male shamans, called boh, come into the picture, as it is the boh who deal with funereal practices and ghosts among the Khumuus.
The deceased is undressed, as it is believed that the soul must leave the world as it entered, and their face is covered with a white khadag. The family lights incense and butter lamps, and anything with a reflective surface is removed from the ger or covered with a black cloth. The boh scatters the body with juniper needles and holy oil while performing an exorcism to drive off any unwanted or malevolent spirits. Then the top of the ger is closed and the rope attached to the western wall while the tent flap is stretched onto the roof. These are actions which, under ordinary circumstances, are forbidden.
The boh typically directs the funeral actions. How and where to "bury" the deceased, the color of cloth to be used to wrap the body, and what happens to the soul afterward. Those who are taking care of the dead will turn much of their clothing inside-out, such as tucking the cuffs into their sleeves, turning their hats inside-out or backwards, turning in their collars, or tucking the hems of their deel into their belts, as a way to honor and communicate with the dead. The body is wrapped in the appropriately colored cloth and set inside an open coffin lined with cloths of blue and green to symbolize the sky and earth.
On the appointed day, since the dead cannot cross the threshold of the ger, the coffin is taken out head first, under the wall to the right of the door, which is lifted for this instance. It is then placed either on a load-bearing camel or on a cart drawn by two oxen or yaks depending upon the tribe. The ger in which the body lay is then taken down and a stone is placed on the ground to mark that the ground should not be trod upon for the next several days. Those in the funeral porcession are forbidden to talk to each other or look back. The funeral procession then makes its way to the gravesite prepared before by appeasing the spirits of the land. This is an uninhabited area not typically used by the nomads or their herds, and at all other times are considered sacred and only visited for funerals.
Once the site it reached, the coffin is placed on a piece of white felt and a hard, white rock is placed under its head. Four poles with traditional benedictions are erected around the site in the four directions, then the boh begin chanting and scattering grain to appease the spirits of the land. While this is done, small stones are placed at the head of the coffin to recognize the place later and a sacficial fire is lit to sacrifice selected pieces of meat and white foods. Once these benedictions are done, the coffin is left out in the open for the elements and the gathering animals to devour. It is thought by the Khumuus that this is the last act of virtue a dead person may do in feeding those predators so that other animals may live that much longer.
On their way back, the funeral procession must walk between two, large fires in order to purify themselves, their animals, and their cart, and to drive away malevolent spirits which may be following after. As well, the cart is turned over and the oxen, yak, or camel is let out to pasture and neither will be used for a period of a week.
Funerals are typically started in the early morning and done before the sun sets on the same day.
Common Taboos
Do not step on the threshold of the ger. It can compromise the protection from spirits the threshold offers and invite misfortune or malevolent spirits.
Do not lean on the walls or posts of the ger.
Do not wash dirty bodies or clothes directly in a river or other natural body of water. Water is considered to be a pure spirit by the Khumuus and to directly wash dirty things in these places would be to contaminate that spirit.
In the same grain, fire is considered to be a sacred, purifying spirit. So it is considered sacriligeous to burn garbage or to throw water onto the fire.
Do not whistle in the ger. It is thought to attract bad spirits.
Do not touch another person's hat. Hats are a source of pride among the Khumuus and should not be touched by another person.
Any person caught mistreating or abusing their animals, in particular their horses, is often executed on the spot. Horses, in particular, are not just considered to be sacred animals, they are necessary for the everyday survival of the people as a whole. The punishment for this crime was first enacted and passed own by the first Khagan.
Ideals
Beauty Ideals
When it comes to the females, the men tend to look for softly arched brows, wide eyes with double eyelids, a high, thin nose, full lips set in a slightly sharper, more oval face. The hair is long and braided, and her cheeks are rosy and slightly sharper than women from the South. While women tend to look for more squared jaws and sharper features in their men with hooded eyes.
Due to their diet consisting largely of meat and dairy products, the Khumuus tend to have more body mass than their southern counterparts. The men tend to be more densely muscled while the women more body fat content. Of course, because of their less sedentary lifestyle, both males and females tend to have more athletic frames overall with any higher fat content distributing itself in strategic places.
It's no surprise that most of the men of the northern steppes often disfavorably compare Southern women to saplings or to the sticks they use to eat.
Due to their diet consisting largely of meat and dairy products, the Khumuus tend to have more body mass than their southern counterparts. The men tend to be more densely muscled while the women more body fat content. Of course, because of their less sedentary lifestyle, both males and females tend to have more athletic frames overall with any higher fat content distributing itself in strategic places.
It's no surprise that most of the men of the northern steppes often disfavorably compare Southern women to saplings or to the sticks they use to eat.
Gender Ideals
Women are most often the religious and clan leaders for the Khumuus people. Women, being closer to the Yang Principle, are considered to be closer to heaven, the spirits, and the ancestors. They lead the tribes in times of peace and guide the people in their daily lives. They cook the food and craft many of the daily necessities of the nomadic life. Clan names and all other inheritance is passed down through the female line.
Males, meanwhile, are the war leaders, hunters, and herders of the people. Men lead the tribes in times of war and provide for the people in their daily lives through hunting the steppes and herding the five traditional animals: cattle, sheep, goats, camels, and horses. They provide many of the raw materials for many of the things which are used in their daily lives. They also protect the camps and clans from the wild beasts and monsters which roam the steppes with them.
Males, meanwhile, are the war leaders, hunters, and herders of the people. Men lead the tribes in times of war and provide for the people in their daily lives through hunting the steppes and herding the five traditional animals: cattle, sheep, goats, camels, and horses. They provide many of the raw materials for many of the things which are used in their daily lives. They also protect the camps and clans from the wild beasts and monsters which roam the steppes with them.
Courtship Ideals
Courtships are often initiated by the man. When he meets a girl he likes, he contracts a matchmaker to dilver gifts to the girl and her family. These gifts are symbolic of harmony, prosperity, and sweetness. Things such as tea, sugar, glue, and a pastern of a sheep, goat, or calf, are all delivered to the intended and her family wrapped in white cloths. If this first gift is accepted, then the couple begin courting.
Gifts are exchanged several times, with the man delivering more gifts to the girl and her family and using this excuse to walk out with her and get to know each other. If, at any time, a gift is rebuffed, then the courtship is over and they are no longer a couple.
When the man has decided he'd like to make the girl his bride, then he delivers his proposal to her in the form of one, final gift: the khadag, a silk scarf the color of the blue sky and a symbol of eternity, faithfulness, and loyalty. If this final gift is accepted, the couple are now considered to be engaged.
Gifts are exchanged several times, with the man delivering more gifts to the girl and her family and using this excuse to walk out with her and get to know each other. If, at any time, a gift is rebuffed, then the courtship is over and they are no longer a couple.
When the man has decided he'd like to make the girl his bride, then he delivers his proposal to her in the form of one, final gift: the khadag, a silk scarf the color of the blue sky and a symbol of eternity, faithfulness, and loyalty. If this final gift is accepted, the couple are now considered to be engaged.
Relationship Ideals
Like so much of the empire proper, a household, and a relationship between males and females are a sort of microcosmic reflection of their society as a whole. The Khumuus are a largely matriarchal society and the household is nominally run by the female and all clan names are passed down to any children through her. Meanwhile, the father provides for the household through hunting, herding, and protection.
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