The People of Oristan
The tribes of Oristan cover such a large area that rather than having a single homogenous culture they are group of unique cultures bound together by common traditions and inter-tribal dynamics. Early in the reign of High Chief Oristan he realized that the differences in language were going to pose problems in communication, so he instituted a common tribal language to facilitate communication between tribes. Culturally speaking the Oristani cultures break down into six major cultural groups identified by their tribal language, each cultural group has its own set of traditions and etiquettes. The six cultural groups are:
Bishdani
Myezi
Kughazi
Zurkhetaki
Udzheki
Omnodi
For the purposes of record keeping all names of major families and places are given in the common tribal tongue rather than their individual languages.
Bishdani
Myezi
Kughazi
Zurkhetaki
Udzheki
Omnodi
For the purposes of record keeping all names of major families and places are given in the common tribal tongue rather than their individual languages.
Naming Traditions
Feminine names
Alantse, Amila, Aqla, Batu, Bayma, Boloma, Chimeg, Dala, Enjargla, Enktu, Erden, Faruz, Gerl, Gerel, Ghan, Husna, Isma, Itma, Kenbi, Khongor, Khula, Munkhset, Nadi, Naila, Narang, Narantse, Od, Odger, Odva, Qada, Qazra, Raya, Sarang, Sarantsa, Sanai, Taba, Tsetse, Tsetseg, Tsomo, Tula, Uranchi, Xala, Zulya
Masculine names
Atlan, Arba, Bata'a, Bater, Batsai, Bajgal, Batbay, Batun, Chaga, Chegiz, Chinis, Ch'hinu, Dzabul, Erde, Ganba, Ganbod, Gansu, Gantul, Ghengi, Kaan, Khenbi, Khunbi, Medek, Monkerden, Monkba, Naimazu, Nuga, Okta, Ogonbay, Orista, Qadna, Suk, Sukba, Tabna, Torkha, Tarkna, Temjin, Turge, Xanad, Yula
Family names
Adabi, Abbat, Abbadou, Altset, Amad, Atanbat, Baatar, Babda, Badwa, Bakir, Bantu, Batyar, Baterden, Bolooma, Borjig, Cham, Darhwe, Dawou, Ebid, Essa, Enbish, Erdech, Fadal, Faez, Faiza, Faruq, Gadfi, Ganbata, Gantula, Gansu, Ganzig, Gegen, Genghi, Habbi, Habid, Hafza, Isma, Issawa, Jargla, Jokhi, Kuugur, Lagvasen, Monkbat, Monke, Nergu, Ogonbay, Oyichi, Ragba, Rashid, Temjin, Tomoba, Tungal, Ulge, Yesu
Culture
Major language groups and dialects
The Oristani have seven major dialects:
Bishdan - Spoken mainly in the Bishdan Peaks and northern regions
Myeza - Spoken in the Myeza Flats, The desert to the west between the Bishdan Peaks and the Kurghaz Mountains, and the Savanna forests to the east
Kurhgaz - Spoken in the Kurhgaz Mountains and the regions to the south as far as the Udzhek Plains and the Siska Sea
Zurkhetak - The most expansive dialect spoken in the Zurhketak Highlands and surrounding territories as far north as the Grundhorn Empire, as far east as the Michocan Empire, and as far south as the Udzhek Plains
Udzhek - Spoken across the expansive Udzhek Plains and the islands of the Maikhan Sea
Omnod - Spoken across the Omnod Oi Forests
Oristani - The common Oristani language spoken by all tribes as a form of trade language, established by the Great Kazhakh Oristan
Bishdan - Spoken mainly in the Bishdan Peaks and northern regions
Myeza - Spoken in the Myeza Flats, The desert to the west between the Bishdan Peaks and the Kurghaz Mountains, and the Savanna forests to the east
Kurhgaz - Spoken in the Kurhgaz Mountains and the regions to the south as far as the Udzhek Plains and the Siska Sea
Zurkhetak - The most expansive dialect spoken in the Zurhketak Highlands and surrounding territories as far north as the Grundhorn Empire, as far east as the Michocan Empire, and as far south as the Udzhek Plains
Udzhek - Spoken across the expansive Udzhek Plains and the islands of the Maikhan Sea
Omnod - Spoken across the Omnod Oi Forests
Oristani - The common Oristani language spoken by all tribes as a form of trade language, established by the Great Kazhakh Oristan
Shared customary codes and values
Oristani cultures are very matriarchal. While individual tribes frequently have male tribal leaders, the real power lies with their wife and mother. Elder females afford the most priviledge and respect in an Oristani tribe, effectively their word is law. If an elder Oristani woman takes exception to someone and starts yelling and/or hitting them, it is customary to shut up and take it. It is unthinkable to raise a hand in violence to an elderly lady, let alone yell at. When a foreign group is dealing with Oristani the tribal members will always look to the female members of the foriegn group for verification.
Average technological level
Technology among the Oristani is minimal at best. It's not that the tribes hate or fear technology, they just don't see the point when what they have been using has worked so well for thousands of years. The Oristani are curious about new technologies, but exhibit a healthy amount of skepticisim. They believe that any introduced technology must be of benefit to the tribes as well as the environment and creatures in it.
Common Etiquette rules
While the tribes of the Oristani each have their own distinct cultures and values, there are certain traditions and rules that are common among all of the tribes.
The first being the the tradition of Zochlogoi Baidal, or hospitality. When a visitor is first encountered for the first three days they are treated as an honored guest, no matter who they are. They are given the best best food, the best sleeping arrangements, and will be entertained by their hosts. It is during these three days that the guest is judged and their conduct evaluated. At the end of the three days the guest's life is in the host's hands. If the guest is respectful and helpful in the daily errands of the tribe they will be welcomed and be considered a friend of the tribe as long as they don't do anything detrimental to the tribe. However, if the guest is rude or condescending and not helpful they will be considered offensive and a pest and will be sent off into the desert without any assistance. There have been instances where the guest was considered to be too offensive and at nightfall of the third day the guest was either killed outright or staked to the ground and left to die by the elements.
Much of the daily life of the Oristani is very ritualized, meaning that many of the daily tasks of the tribe have a higly ritualized routine that is performed the same way every day. The Oristani approach to tasks such as washing clothes, setting up and taking down their tents, or feeding their camels has the appearance to the outsider of being an almost religious ritual. The tasks are different for each tribe and apply to their relationship with the spirits of nature.
The first being the the tradition of Zochlogoi Baidal, or hospitality. When a visitor is first encountered for the first three days they are treated as an honored guest, no matter who they are. They are given the best best food, the best sleeping arrangements, and will be entertained by their hosts. It is during these three days that the guest is judged and their conduct evaluated. At the end of the three days the guest's life is in the host's hands. If the guest is respectful and helpful in the daily errands of the tribe they will be welcomed and be considered a friend of the tribe as long as they don't do anything detrimental to the tribe. However, if the guest is rude or condescending and not helpful they will be considered offensive and a pest and will be sent off into the desert without any assistance. There have been instances where the guest was considered to be too offensive and at nightfall of the third day the guest was either killed outright or staked to the ground and left to die by the elements.
Much of the daily life of the Oristani is very ritualized, meaning that many of the daily tasks of the tribe have a higly ritualized routine that is performed the same way every day. The Oristani approach to tasks such as washing clothes, setting up and taking down their tents, or feeding their camels has the appearance to the outsider of being an almost religious ritual. The tasks are different for each tribe and apply to their relationship with the spirits of nature.
Common Dress code
Oristani dress while varying between tribes commonly consists of multiple layers of light clothing. There is always some form of headcovering for both females and males. Footwear commonly consists of boots with upturned toes to facilitate getting in and out of stirrups and walking across soft ground such as sand.
Oristani clothing is universally very colorful. It is said that the Oristani never met a color they didn't like. It is current fashion for the tribes to wear Kishnagari silks or Ashfani linens. Females also wear their wealth as jewelry for public display while males tend toward simple displays of wealth. Black is exclusive to the shaman class, signifying their connection to the spirit world. Also, tribal shamen eschew any displays of wealth or power. Shamen do not wear their wealth, because there is no need for it in Oristani culture due to any needs being met by the other members of Oristani tribes.
Oristani clothing is universally very colorful. It is said that the Oristani never met a color they didn't like. It is current fashion for the tribes to wear Kishnagari silks or Ashfani linens. Females also wear their wealth as jewelry for public display while males tend toward simple displays of wealth. Black is exclusive to the shaman class, signifying their connection to the spirit world. Also, tribal shamen eschew any displays of wealth or power. Shamen do not wear their wealth, because there is no need for it in Oristani culture due to any needs being met by the other members of Oristani tribes.
Art & Architecture
Oristan is known worldwide for their poetry and art as well as handicrafts. Oristani poetry is widely considered to be the most beautiful and moving and is the most collected written artform on Ardu. Oristani handicrafts are considered of the higest quality.
A common instrument used by the Oristani is the Dzeng, a simple stringed instument played with a bow used to accompany poetry recital. Other instruments include the Bomor, a hand drum and the Lembi, a small simple flute.
A common instrument used by the Oristani is the Dzeng, a simple stringed instument played with a bow used to accompany poetry recital. Other instruments include the Bomor, a hand drum and the Lembi, a small simple flute.
Foods & Cuisine
Oristani cuisine is usually a very simple affair made with minimal prearation. It should be noted that the Oristani love to use Ghost Blossom in their cooking. Ghost Blossom is a very hot spice that outsiders find difficult to acclimate to. Dining among the Oristani Tribes is a communal affair with all of the elderly in the tribe cooking and the children serving.
Oristani cuisine is mostly dairy, meats, and animal fats served with tubers and fruits. The most common rural dish is a mutton roasted in a pit dug for cooking with roast tubers served with fresh camel's milk. In the city of Khaliun however, the most common meal is a dumpling stuffed with meats and flavored with herbs and fruits.
Oristani cuisine is mostly dairy, meats, and animal fats served with tubers and fruits. The most common rural dish is a mutton roasted in a pit dug for cooking with roast tubers served with fresh camel's milk. In the city of Khaliun however, the most common meal is a dumpling stuffed with meats and flavored with herbs and fruits.
Common Customs, traditions and rituals
The common greeting across the tribes of Oristan is to hold out your arms palms up. The one giving greetings will grasp their arms just below the elbows and place their arms in the introducer's hands. Among the elder the hands are palm down. Among close friends and family they will touch foreheads together. When meeting a tribal elder, chieftan, or shaman it is tradion to present a white silk scarf, this is known as Presenting Hagad.
Headcoverings are very important in Oristan culture. It is taboo to wear a headcovering indoors. Never touch an Oristani's headcovering, it is considered an extreme insult and will be met with a violent response. It is also very rude to not take off your gloves and cloak/coat when entering an Oristani household, it is an implication that the host is not hospitable by providing warmth.
When the "door" of the tent is closed either becouse it is night or because the inhabitents wish privacy, people on the outside will anounce themselves by ringing the bells strung over the entrance to the tent. this is called Khon Gurak or "the ringing of the bells".
Headcoverings are very important in Oristan culture. It is taboo to wear a headcovering indoors. Never touch an Oristani's headcovering, it is considered an extreme insult and will be met with a violent response. It is also very rude to not take off your gloves and cloak/coat when entering an Oristani household, it is an implication that the host is not hospitable by providing warmth.
When the "door" of the tent is closed either becouse it is night or because the inhabitents wish privacy, people on the outside will anounce themselves by ringing the bells strung over the entrance to the tent. this is called Khon Gurak or "the ringing of the bells".
Birth & Baptismal Rites
Children are considered very important tribal life, they represent the strength of the tribe and the tribes connection to nature. Immediately after birth the infant is ritually cleaned with a special tea made from freshly drawn water and certain special herbs. It is at this time the child is given their first name. The child is given a sometimes offensive name that will make them uninteresting to the spirits, such as Dirt, Fish Guts, or Turd. After seven days the infant is ritually struck with a Ghost Blossom branch 6 times. After one month the child is ritually washed in camel's milk to signify their connection to the tribe.
Coming of Age Rites
When an Oristani child reaches their tenth birthday is when they go through the Temee Gokh. They are taken to the camel pens to find out which one is their camel. A tribal shaman will lead the ceremony so that the right camel is presented. The ceremony takes up to three days. On the first day the shaman will invoke the spirits by starting a fire and burning Ghost Blossom flowers and Dzaka Root. While the shaman and child inhale the smoke for several hours the shaman will talk to the spirits to find out the childs Spirit Name, a secret name used only by the child, the shaman, and the spirits. After the ceremony the child is led out to the camels and the camel that approached the child and licks it's head is the child's camel. On the second day the rituals that connect the child to the camel are performed, this is considered the most important ceremony in an Oristani's life. As the last part of the ceremony the child and camel are presented to tribe by the child riding the camel led by the shaman with the child dressed in all red robes and wearing a circlet made of desert flowers. The camel is led in front of all of the tribes homes to show everyone in the tribe with the child's home being the last one. When they reach the childs home with the parents waiting the child must dismount the camel on their own and land on their feet. If the child stumbles or falls it is seen as a bad omen and a special purification ritual must take place that night.
On the childs 15th birthday the child's entire family will get together and throw a feast to give the child their Tribal Name. The Tribal Name is indicative of the childs abilities, preferences, and abilities. For example, if a child is good with camels and helping raise them they would have a name reflecting this, such as Camel Breath or Reign's Holder. After recieving their tribal name and performing the rites of adulthood they will then be considered and adult and will be treated as such. The rites of adulthood are a group of three special tasks that must be performed in front of the whole tribe.
The first rite is the Uyak Sujikh, or Tying the Braid. This is the ritual tying of the hair into a special braid, it is very complex and difficult. It must be done in one try and be finished flawlessly, without a single hair out of place. This requires good memory and being able to perform the ritual backwards behind one's head. The second rite is the Bili Omsod, or Wearing the Glove. A specialized glove is worn for falcon hunting, the glove has several leather ties that must be tied in certain ritual knots with one hand. This requires very nimble hands and manual dexterity. The third rite is the Shonkhor Agnu, or falcon hunt. The participant must successfully hunt a Tulli at night using only a Shonkhor. This requires effective communication with the Shonkor as well as strategic thinking to find and hunt a Tulli.
On the childs 15th birthday the child's entire family will get together and throw a feast to give the child their Tribal Name. The Tribal Name is indicative of the childs abilities, preferences, and abilities. For example, if a child is good with camels and helping raise them they would have a name reflecting this, such as Camel Breath or Reign's Holder. After recieving their tribal name and performing the rites of adulthood they will then be considered and adult and will be treated as such. The rites of adulthood are a group of three special tasks that must be performed in front of the whole tribe.
The first rite is the Uyak Sujikh, or Tying the Braid. This is the ritual tying of the hair into a special braid, it is very complex and difficult. It must be done in one try and be finished flawlessly, without a single hair out of place. This requires good memory and being able to perform the ritual backwards behind one's head. The second rite is the Bili Omsod, or Wearing the Glove. A specialized glove is worn for falcon hunting, the glove has several leather ties that must be tied in certain ritual knots with one hand. This requires very nimble hands and manual dexterity. The third rite is the Shonkhor Agnu, or falcon hunt. The participant must successfully hunt a Tulli at night using only a Shonkhor. This requires effective communication with the Shonkor as well as strategic thinking to find and hunt a Tulli.
Funerary and Memorial customs
There are two major funerary customs amon the Oristani. The first being sky burial and the other being Bulsha, or mound burial. Oristani memorial customs are highly ritualized and one of the few things that is common across all the tribes of the Oristan.
Since Bulsha is reserved for cheiftans, shamen, and people of extreme importance among the tribes, the rest are given what is known as sky burial. After the proper rites and purifications have been performed he body is taken to promontory or high spot where any garments or decorations are ceremoniously removed and the body washed with herbs and scented oils. The body is then staked out spread eagle and left for the carrion eaters. This symbolizes that through the person's life they must take from nature and in return they give themselvesw back to nature. After the body is left all attendees return to the village and return to their daily routine. A shaman will stay with the body until the first carrion eater arrives. They will greet the eater and indtroduce the decedent to them then leave. After the ceremony there is no more importance given to the decedent, they are just bones in the desert.
For the cheiftans, Shamen and others of importance the ritual is a little different. After the rites and purification the body is taken to the nearest rocky outcropping or place of importance to the decedant and ceremonially undressed. A small shallow grave is dug just big enough for the body. The body is then covered with loosely with large stones and a rough circle of stones is placed around the grave. It is also customary that any attendees to the funerary rites leave cairn of flat stones around the central mound. If the decedant had died with their camel the body of the camel will join them in their grave. The body is placed in the shallow grave with two Sana Khi, or memory stones. The stones are approximately two hand widths in length and the half the thickness of a fist, the stones are carved with a repeating theme of the animal symbolizing their tribe. In the case of shamen the carved patterns present the spirit world. The importance of the individual is represented by the size of their Sana Khi. For Great Kazhakh Orista his Sana Khi were 20 feet tall and the width of a camel's body, his Sana Khi can still be found in the Urt Alkham in the lands of the Engem Khems tribe standing tall like two pillars. The carvings representing all of the tribes and the spirit world are still visible.
Since Bulsha is reserved for cheiftans, shamen, and people of extreme importance among the tribes, the rest are given what is known as sky burial. After the proper rites and purifications have been performed he body is taken to promontory or high spot where any garments or decorations are ceremoniously removed and the body washed with herbs and scented oils. The body is then staked out spread eagle and left for the carrion eaters. This symbolizes that through the person's life they must take from nature and in return they give themselvesw back to nature. After the body is left all attendees return to the village and return to their daily routine. A shaman will stay with the body until the first carrion eater arrives. They will greet the eater and indtroduce the decedent to them then leave. After the ceremony there is no more importance given to the decedent, they are just bones in the desert.
For the cheiftans, Shamen and others of importance the ritual is a little different. After the rites and purification the body is taken to the nearest rocky outcropping or place of importance to the decedant and ceremonially undressed. A small shallow grave is dug just big enough for the body. The body is then covered with loosely with large stones and a rough circle of stones is placed around the grave. It is also customary that any attendees to the funerary rites leave cairn of flat stones around the central mound. If the decedant had died with their camel the body of the camel will join them in their grave. The body is placed in the shallow grave with two Sana Khi, or memory stones. The stones are approximately two hand widths in length and the half the thickness of a fist, the stones are carved with a repeating theme of the animal symbolizing their tribe. In the case of shamen the carved patterns present the spirit world. The importance of the individual is represented by the size of their Sana Khi. For Great Kazhakh Orista his Sana Khi were 20 feet tall and the width of a camel's body, his Sana Khi can still be found in the Urt Alkham in the lands of the Engem Khems tribe standing tall like two pillars. The carvings representing all of the tribes and the spirit world are still visible.
Historical figures
The most prominent figure in Oristani History is the Great Kazhakh Orista, known as the Great Unifier. Early in the great global conflict one chieftan rose in prominence and power. Seeing that if the Tribes of the Oristan didn't unify they would become extinct. Using his famous diplomacy he was able to gather the tribes under a single cause with minimal bloodshed. He established a common tribal language to foster communication among the tribes, A set of traditions to tie the tribes together in beliefs, and established the shamen as a social class unto themselves to creat a spiritual leader class.
The establishment of a common tribal tongue greatly improved inter-tribal communication and was quickly adopted among all of the tribes. Since the adoption of Oristani as a trade language among the tribes inter-tribal violence due to miscommunication became a thing of the past. While the tribes use Oristani for communication between tribes or the outside world, they still use their individual tribal languages among themselves exclusively. This has caused some confusion for outsiders, but quite frankly the tribes don't care. They are outsiders and therefore don't matter.
The overarching Oristani traditions established a common ground among the tribes for them to be able to share their lifes experiences. Once is was realised how much the tribes had in common inter-tribal feuds were greatly reduced. The establishment of the common traditions have become the basis of inter-tribal politics and serve as means of averting conflict.
The establishment of a new shaman social class allowed all oristani access to a tribal shaman in areas that due to isolation and low population numbers would otherwise not have access to a shaman. The majority of shamen are wanderers who make their rounds visiting tribes all around the deserts and surroundig areas performing neccessary rituals when needed, helping to resolve disputes with neighbors, and assisting with personal issues that one may have. The shamen have no preset route, rather they go where the spirits tell them they are needed. By giving the tribes a common spiritual connection inter-tribal violence has effectively become a thing of the past.
The establishment of a common tribal tongue greatly improved inter-tribal communication and was quickly adopted among all of the tribes. Since the adoption of Oristani as a trade language among the tribes inter-tribal violence due to miscommunication became a thing of the past. While the tribes use Oristani for communication between tribes or the outside world, they still use their individual tribal languages among themselves exclusively. This has caused some confusion for outsiders, but quite frankly the tribes don't care. They are outsiders and therefore don't matter.
The overarching Oristani traditions established a common ground among the tribes for them to be able to share their lifes experiences. Once is was realised how much the tribes had in common inter-tribal feuds were greatly reduced. The establishment of the common traditions have become the basis of inter-tribal politics and serve as means of averting conflict.
The establishment of a new shaman social class allowed all oristani access to a tribal shaman in areas that due to isolation and low population numbers would otherwise not have access to a shaman. The majority of shamen are wanderers who make their rounds visiting tribes all around the deserts and surroundig areas performing neccessary rituals when needed, helping to resolve disputes with neighbors, and assisting with personal issues that one may have. The shamen have no preset route, rather they go where the spirits tell them they are needed. By giving the tribes a common spiritual connection inter-tribal violence has effectively become a thing of the past.
Ideals
Beauty Ideals
While the Oristani have an appreciation for the physical form, they are more impressed by how how much an individual is useful to the tribe. An Oristani who is less physically attractive, but has useful skills that contribute to the wellbeing of the tribe is considered to be much more attractive than one who is more physically attractive but has fewer skills. An Oristani who can breed the best temee is considered to be the most attractive regardless of their physical beauty.
Gender Ideals
The only real ideal the Oristani have regarding gender is the individual's usefulness to the survival of the tribe. Anything else is considered to be a useless complication and is purely the person's own business.
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