Tuqueti (Too-ket-ee)
Desperate Beginnings
The history of the Tuquet was forged many centuries ago when early ancestors found themselves isolated in a remote region of the Feywild called the Aralusi Canyon. In exodus from their original mortal homes, the Tuquet sought refuge across the Aurum veil, away from the threats of daemonic despoliation. Instead of paradise, however, they found only a small oasis surrounded by intractable wastelands. With remnants of daemon invaders and hostile fey lurking just beyond their borders, they banded together and carved a society out of the rock, and harvested the rare bits of sustenance that could be found. For the first few generations, Tuquet ancestors lived lives of desperation and subsistence with limited resources. As a result, they abandoned many of the traditional trappings of individual desires, and developed a religious adherence to community. In addition, the Tuquet also developed a zealous curiosity, driven by necessity, in order to find any advantage aid their survival. Such gains were made in jumps and starts, but in time, the Tuquet emerged from their desperate state and created a delicate but cunning society able to survive in harsh wasteland. Millenia later, when the Tuquet had finally exhausted all resources within reach, the first expeditions to return to the mortal world began. When the Tuquet eventually re-emerged, they were forever changed - in body, mind, and soul. There was no familiarity for those first back through the veil, only the nascent belief of destiny, and the quiet confidence that the adversity born by all Tuquet had prepared them for any challenge in the land of their ancestral kin.Naming Conventions
The structure of a Tuqueti name goes title mindu/minpa/mibrpa (address) Isger (personal name) Tharig (communal name) Ribya (public name). The tharig, or "community", is the name of the detshon an adult Tuqueti is associated with. Tuqueti children are raised communally, and until their education allows them to apply for detshon membership, they are either called Gseng-Rol, or are given the name of the ijib they reside in. Bramze's make this determination, and it clearly demarcates children who are educated in an ijib, versus those who are sent back to the itba for their education. The tharig will change throughout a Tuqueti's life. The ribya, or "public name", is given at birth. The parents of a child may elect to provide the recording bramze with a ribya of their choosing, one of the few direct influences over a newborn Tuquet their parents will have. However it is not uncommon for a bramze, leaving it to them to provide one. Most Tuqueti commonly go by their ribya. Ribya are recorded, and considered permanent. Because of the sacred nature of the isger, and the customs around when an isger can be used, most Tuqueti avoid sharing it with outsiders. The risk of sharing the isger or using it at an inappropriate time means that even in important relationships with non-Tuqueti, an isger is not shared. This adds to a sense of alienation of isolation for Tuqueti who travel far from their Khyim. The isger, or personal name, is not given out but to particular intimate relations. It is rare that a Tuqueti would deign to share their isger with others except those closest to them. “We all know of many people in our lives,” wrote Bramze Jangbu Tseten, “This is accomplished simply - to see somebody is to know of them. It is hearing them, and understanding them which allows us to know them.” Tuqueti believe that personal names are sacred self descriptions, and the sharing of an isger a deeply personal commitment to a community or individual. When a Tuqueti shares their personal name, it is a commitment to uplift that person, and a request to be uplifted by them. It is considered deeply insulting, rude, or a major faux pa for any person to address somebody by their isger except for in more personal settings. An isger is self-selected, after a Tuqueti comes of age. There is a communal expectation that a Tuqueti will find close ties among their peers, and share their isger with them. Though sharing of the isger is a private, intimate affair, forms of address let other Tuqueti know how well integrated into a community an individual is by applying formal address. An individual who has shared their isger is vouched for at a public meeting by their closest friends who will declare that they now "know" the individual, calling them “mindu” or named. Opening up and having intimates with whom a Tuqueti can share their isger is considered a sign of maturity. Those without isgers are called “minpa”, or the unnamed. While not inherently shameful, the older one gets without an isger the more they are considered a little lost, unable to figure out where they fit in. Tuqueti who self-declare as having an isger they have not shared are considered independent, and the act is frowned upon as being irresponsibly independent of the community. They are addressed as mibrpa. The formal convention for addressing a Tuqueti reads like mindu/minpa/mibrpa Tharig Ribya. This name is recorded on their grigchas (census tokens) along with other information.
Encompassed species
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