The People of Michocan
The people of Michocan have for the most part entered a golden age since the end of the global conflict. After the war many nations turned inward to focus on rebuilding what was left, the Michocan are no different. Any major internal conflict was outlawed and a more fair justice system was enacted. For the first time a noble could be held accountable for their crimes against the commoner. This has many effects on Michocan society including an increased loyalty to the God king. While skirmishing and raids are still carried out between Michocan kingdoms, they have become much more ritualized and are now seen as more of a sport.
Agriculture has seen the most innovation in Michocan. With the adoption of new techniques Michocan now has up to three harvest seasons in a single year. Using the new technique of raised bed farming in the various lowlands has turned large swamps into fertile lands that produce a wide range of crops. By using the areas around the farmland as a form of canal the Michocan now produce a wide range of freshwater fish and turtles to suppliment their diet. By using local forms of waterlily they help prevent evaporation and provide protection for the fish and turtles from arial predation. In general Michocan has seen a shift in self image as rather a conquerer of the forces of nature to more of a steward and protector to nature.
With the vast increase in food production and the ritualization of conflict between the various Michocan kingdoms the quality of life for the average Michocano has greatly increased. Consequently Michocan art and architecture has seen a massive boom. Also, recent developments in obsidian glassworks has greatly increased Michocan trade with the outside world. All of this has made Michocan a strong world power with an expansive reach of influence.
Agriculture has seen the most innovation in Michocan. With the adoption of new techniques Michocan now has up to three harvest seasons in a single year. Using the new technique of raised bed farming in the various lowlands has turned large swamps into fertile lands that produce a wide range of crops. By using the areas around the farmland as a form of canal the Michocan now produce a wide range of freshwater fish and turtles to suppliment their diet. By using local forms of waterlily they help prevent evaporation and provide protection for the fish and turtles from arial predation. In general Michocan has seen a shift in self image as rather a conquerer of the forces of nature to more of a steward and protector to nature.
With the vast increase in food production and the ritualization of conflict between the various Michocan kingdoms the quality of life for the average Michocano has greatly increased. Consequently Michocan art and architecture has seen a massive boom. Also, recent developments in obsidian glassworks has greatly increased Michocan trade with the outside world. All of this has made Michocan a strong world power with an expansive reach of influence.
Naming Traditions
Feminine names
Abr'a, Abar'ane, Aktna, Alitz, Atzri, Chaaca'a, Chikte, Chil'amat, Chel, Cuilli, Etzi, Itota, Itzme, Itzne, Ixaloh, Ixche, Ize, Koot'tka, Lobeh, Matzitl, Manya, Naa, Nikte, Patli, Payaa, Saktnitz, Sugui, Tectla, Tektla'ba, Tikla, Xel'a, Xuca'ne, Xok, Ya'a'mitla, Yatl, Yatz'tli, Yol, Yotli, Yuitzri, Z'ma, Zyatzna
Masculine names
A'apo, Abunt, Abej'te Acna, Actla'ca, Ahua, Atzak, Babhua'tjite, Balam, Batze, Ben'tuk, Cabrak, Cadmak'el, Chichnat, Chich'ke'at, Dact'e, Ead'rictla, Elo, Fabo, Gabnoct, Haduictla, Ha'adract'le, Hunap'u, Iikt, Itznama, Itzmana, Itzman'tca, Ixpacoctla, Jas'na'at, Jasa, Janaj'wa'a, Kaak, Ka'anab, Kaan, Kahuitli, Kichnit, Kalaktnucah, La'ala'il, Mu'un, Pactla, Pixta, Pixtac, Poplo, Sact, Smok'te, Tad'sa'it, Tavictle, Utsitl, Utsitlicte, Waka, Waktya, Xbactla, Xiba, Xibactla, Yaama, Ya'acta'ame
Unisex names
It is common for parents to give their children the names of gods to hopefully confer some of the god's power onto the child.
Family names
Abna, Acuy'ate, Aktla, Axotla, Azapa, Balak, Baktla, Bata, Baxtla, Boloh, Cachta, Camas, Cantle, Cochete, Chictle, Dzaba, Dzat, Dzibu, Habna, Homatke, Hu'aman, Hunam, Hunatle, Icta, Inactba, Itz, Itz'abincab, Iuitl, Juct'n, Kakt, Kanaba, Kaxoc, Kitle, Kumatz't'a, Labna, Lincab, Luch'im, Lupan, Maactla, Maax, Matlu, Mult'tka, Mitzi, Muy, Nahuetl, Natch, Nabtle, Naca, Nahuat, Noch, Oche, Omei, Ox'tetle, Paca, Patli, Pex, Pitza'a, Pucte, Tact'lacate, Tepehuitla, Ticu, Tum, Tzab'acta, Ucat, U'eche, Uitz'tka, Uxute, Uza, Xamact'tacab, Xicoten, Xuct, Xulcta, Yamact, Ytza, Yupict'a, Yzma, Zactlatact, Zact'nal, Zaku, Zeb, Zebna
Other names
During a child's first nine years they are named after something unliked or disgusting to discourage intrest by spirits or gods. On the tenth year they are given their true names. Adult names usually consist of first the number of the day of the month on which they are born, then the name of an animal or item of which they show characteristics of, then their family name, and finally a name of an aspect that the parents wish their child to become. In daily usage a person is usually referred to by their birth date and their animal name. A person's full name is only used during official announcements as a form of introduction.
Culture
Major language groups and dialects
The Michocan Empire has five major dialects of the Natla (Imperial) language; Aki, Izta, Natlak, Tch, and Totz. Aki is spoken among the northern Ansca tribes, Izta is spoken among the western desert people, Natlak is the central imperial language spoken in the capitol and central jungle regions, Tch is the language of the sothwestern island tribes, and Totz is spoken on the southern island continent. Due to a royal decree by 14 Bat River, the fifth God-King of the Michocan Empire, The Michocan Empire has only one written language, Natlak the language of the capitol.
Shared customary codes and values
While the Michocan Empire comprises five distinct ethnic groups each with its own customs and values there are certain customs that are common throughout the Empire.
When greeting someone it is customary to hold out your hand for a handshake while looking the other person in the eye. This is seen a form of respect and trust and to do otherwise is seen as suspicious. It is also traditional for family members to hug and give a light kiss on the left cheek, a kiss on the right cheek shows that the two people are married. Also when greeting someone for the first time it is traditional address them as "Tolotl", or sir, or as "Tolotla" or misses.
When visiting a persons home it is polite to bring a small gift, such as flowers, candies, or pulca a fermented drink made from a local cactus. When presenting the gift use both hands to present the offering. The reciever will accept the gift with both hands. It is traditional for both parties express a small gratitude.
When dining at a Michocan home use the Tratlilla flat bread to scoop up the food with your fingers. It is customary to finish eveything on your plate to show you enjoyed the food. When finished eating push your plate away from you slightly to signify you are done eating. Do not leave directly after a meal, it is expected that the visitor will converse with their hosts for a little while afterward.
When visiting a Michocan household it is important to be very open and friendly with them. Michocanos as a group are very friendly and enjoy any excuse for a gathering or party. This can be jarring for some visiting cultures, as it is customary to address visitors as "Tetla", or uncle, or "Tetlati", or auntie. It is expected in a Michocan household to have their visitors sit back and relax as the family attends to their needs. However it is good manners for the visitors to offer to assist the cook with cleaning up.
In Michocan culture orphans, or Inyot, play a special role within the community. Rather than being something to look down upon or pitied they are seen as a representation of Tzaman Ek the god of travellers. As such Inyot are rarely adopted to a family, they are instead cared for by the priests of the local temples. The inyot will become members of the temple when they reach the appropriate age. If an orphan child visits a household they are given a seat of honor ibn the house and are given the a meal consisting of the best and most wellmade foods. The Inyot stays usually for a single day and night, although it is not uncommon for them to visit for up to a week. If the household is judged by the Inyot to be properly welcoming the orphan will setup a small incense burner filled with copal incense just outside the front door of the house. If the household is not considered welcoming enough the Inyot will leave a small painting of a black monkey head over the doorway, the household is then considered to loose respect within the community. The appearance of the black monkey head over a doorway is quite the scandal.
When greeting someone it is customary to hold out your hand for a handshake while looking the other person in the eye. This is seen a form of respect and trust and to do otherwise is seen as suspicious. It is also traditional for family members to hug and give a light kiss on the left cheek, a kiss on the right cheek shows that the two people are married. Also when greeting someone for the first time it is traditional address them as "Tolotl", or sir, or as "Tolotla" or misses.
When visiting a persons home it is polite to bring a small gift, such as flowers, candies, or pulca a fermented drink made from a local cactus. When presenting the gift use both hands to present the offering. The reciever will accept the gift with both hands. It is traditional for both parties express a small gratitude.
When dining at a Michocan home use the Tratlilla flat bread to scoop up the food with your fingers. It is customary to finish eveything on your plate to show you enjoyed the food. When finished eating push your plate away from you slightly to signify you are done eating. Do not leave directly after a meal, it is expected that the visitor will converse with their hosts for a little while afterward.
When visiting a Michocan household it is important to be very open and friendly with them. Michocanos as a group are very friendly and enjoy any excuse for a gathering or party. This can be jarring for some visiting cultures, as it is customary to address visitors as "Tetla", or uncle, or "Tetlati", or auntie. It is expected in a Michocan household to have their visitors sit back and relax as the family attends to their needs. However it is good manners for the visitors to offer to assist the cook with cleaning up.
In Michocan culture orphans, or Inyot, play a special role within the community. Rather than being something to look down upon or pitied they are seen as a representation of Tzaman Ek the god of travellers. As such Inyot are rarely adopted to a family, they are instead cared for by the priests of the local temples. The inyot will become members of the temple when they reach the appropriate age. If an orphan child visits a household they are given a seat of honor ibn the house and are given the a meal consisting of the best and most wellmade foods. The Inyot stays usually for a single day and night, although it is not uncommon for them to visit for up to a week. If the household is judged by the Inyot to be properly welcoming the orphan will setup a small incense burner filled with copal incense just outside the front door of the house. If the household is not considered welcoming enough the Inyot will leave a small painting of a black monkey head over the doorway, the household is then considered to loose respect within the community. The appearance of the black monkey head over a doorway is quite the scandal.
Average technological level
Since the lack of large animals in the dense jungles of Michocan, much of the advancements in architechture and the building of monuments is done by hand. While Michocan has the wheel, it used almost exclusively for agricultural purposes and childern's toys.
Funerary and Memorial customs
When a Michocan of any caste under the royal or priest caste passes the entire extended family gathers to perform the neceesary rights and hold a feast in honor of the dead. The body is ritually washed and rubbed with a fragrant oil from a local tree. The body is place on a small platform made of branches and leaves and is then burned to release the body's spirit or Kuhl. The ashes are then gathered into a small clay urn decorated with skulls, bats, and jaguars. The skulls represent the passed, the bats reperesent the god Camatz who severs the soul from the body, and the jaguars represent Baalam who accomanies the spirit to the afterlife. The urn is then wrapped in leaves and is buried under the floor of the decedent's house. If the decedent did not own a house the urn is then buried under a tree or rock that the decedent found to be special.
On the fourth day of the second week of the ninth month is the Michocan festival of Ixcoloqui, a three day festival honoring the dead. Ixcoloqui is a time when the barrier between the world and the afterlife is at its thinnest and the dead are able to visit their families. Great preparations are made and each family prepares a highly decorated altar for the deceased that
On the fourth day of the second week of the ninth month is the Michocan festival of Ixcoloqui, a three day festival honoring the dead. Ixcoloqui is a time when the barrier between the world and the afterlife is at its thinnest and the dead are able to visit their families. Great preparations are made and each family prepares a highly decorated altar for the deceased that
Ideals
Beauty Ideals
In Michocan society a person's tattoos are representative of great accomplishments in their lives. Consequently a person with many tattoos is very desireable. Michocano also paint designs on their bodies and faces as well, more intricate designs are considered to be more attractive. Piercings also figure heavily in the Michocan ideal of beauty.
Gender Ideals
While Michocan society is fairly egalitarian, in that women can be warriors, nobels, or kings, generally speaking gender roles are clearly defined. Females are in charge of all domestic matters while males are in charge of matters outside of the house and family.
Women in Michocan culture are seen as the absolute rulers of the household and keepers of Michocano culture. Within the household a mother's and/or grandmother's word is law. It would be almost unthinkable for a male to be the head of the household. Michocano women are also responsible for the cultural and spiritual health of the family. All rituals and cermonies of the house are performed by the grandmother, mother, and any daughters, while Fathers and sons perform only minor support roles in such activities. The mother enforces her word with the cactlimontli, a type of wooden sandal that can be used as a hand or thrown weapon. Everyone in the household lives in terror of when the mother removes one of her cactlimontli and holds it in a threatening manner. A woman's role as head of the household is so strong that even a visiting nobel will do as he is told by the mother without question.
In households that are also farms or crafting workshops the mother and grandmother conrol all aspects of the farm or workshop. This is reinforced by the use of rituals and prayer to the appropriate gods. The females of the house are responsible for all food preparation and elder female members of the family are responsible for the decoration and painting of the murals on inside and outside of the walls of the house. A house is considered prosperous by the quality and detail of said murals and by the quantity and quality of food for visitors.
Conversely a husband/father in matters of hunting, public community, and work away from the house is considered to be the domain of the eldest male in the household. It is traditional that a son will join his father in business as soon as able.
Women in Michocan culture are seen as the absolute rulers of the household and keepers of Michocano culture. Within the household a mother's and/or grandmother's word is law. It would be almost unthinkable for a male to be the head of the household. Michocano women are also responsible for the cultural and spiritual health of the family. All rituals and cermonies of the house are performed by the grandmother, mother, and any daughters, while Fathers and sons perform only minor support roles in such activities. The mother enforces her word with the cactlimontli, a type of wooden sandal that can be used as a hand or thrown weapon. Everyone in the household lives in terror of when the mother removes one of her cactlimontli and holds it in a threatening manner. A woman's role as head of the household is so strong that even a visiting nobel will do as he is told by the mother without question.
In households that are also farms or crafting workshops the mother and grandmother conrol all aspects of the farm or workshop. This is reinforced by the use of rituals and prayer to the appropriate gods. The females of the house are responsible for all food preparation and elder female members of the family are responsible for the decoration and painting of the murals on inside and outside of the walls of the house. A house is considered prosperous by the quality and detail of said murals and by the quantity and quality of food for visitors.
Conversely a husband/father in matters of hunting, public community, and work away from the house is considered to be the domain of the eldest male in the household. It is traditional that a son will join his father in business as soon as able.
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