As the Tu-Quet have become a more secularized people, the tenets of their faith have become living philosophies underlying the day-to-day realities of how they live their lives. The most important element of this philosophy is called "Ras Cha", or "Find your place." Ras Cha is the basis of the Tuquet Conclaves de-centralized system of government which instead promotes mutual aid, communal relationships, and creating opportunities for their people. At its origin, Ras Cha came out of interactions with the Hermit, and understanding what it meant to adapt in a hostile environment. It treats the parts of Rynn, the broader planes, and the systems within as complex, interconnected tapestries that "weave the story of time." This philosophy argues that every complex entity to every blade of grass forms the threads of these tapestries.
Foundationally and to the best of their ability, modern Tuqueti are provided the education and opportunities to "find their place" within the khyims of the Conclaves. By tradition, Tuqueti are encouraged to find skills and professions which interest them, moving around Conclaves. Important to that process is also finding a community of people with whom individuals connect with, and develop a deep sense of connection to. Because of this, no specific job is actively venerated above any other, although inevitably some types of work provide greater prestige. Most important from all of this though is that any individual seeking to find their place in the world is respected, and no type of work is looked down upon as being of lower value. According to the writings of mibrpa Pemkili Gyaltsen, "Every thread weaves the tapestry together more tightly. I misplaced thread makes us weaker. All must find their place, and all places must be lauded as important."
Work that in general is not well received falls under the notion that all threads come together. Cleaning, general maintenance, and basic respect for fellow Tuqueti are hallmarks of these religious practices. Even in places outside of the khyim, Tuqueti are known for being polite, amiable individuals who help those in need when they are able to do so. Tight migrant enclaves form in most major foreign capitals, where bramzes actively teach these principals.
The Tu-Quet have had millennia to explore while they lived and survived in the Faewylds. While their understanding of the universe may be imperfect at times, they have spent time, effort, and lives trying to better understand the world in which they live. They do not object to working with such deities, but it is less common for such deities to be worshipped actively. It is, in fact, arguably more common for Tuqueti to develop such relationships as part of their research, or exploring some concept that access to otherworldly powers makes easier.
In general, cosmological understanding among the Tu-Quet relies less on explanations of "a god did something" but instead focuses on the raw power of intersecting planes. Their models of Rynn are informed by their experiences in the Faewylds, and their encounters with the Hermit. Tuqueti cosmologists argue that Rynn is the product of intersections of the Astral Sea and the Primordial Chaos. Where such intersections occur, they posit, a material plane is likely to form. Understanding how the ephemeral concepts of the Astral Sea give rise to shape and purpose when interacting with the Primordial Chaos has been the subject of entire lives of Tuqueti, and the Thanweft Dadpa Doganpa has stood for several millennia studying what could be observed about the universe.
Such research has had great impact on the development of Tuqueti artificing, derivation of mana, and involvement in fights between gods and demons. It is not the case that their power is deniable, as much as they are a force of nature itself.
Tuqueti also believe that the natural state of Rynn is as a single unified forest, much like the Faewyld. Their interactions with the First Kindred have left them believing that entities from the Astral Sea, Primordial Chaos, and even the Void have brought great cataclysmic changes to Rynn, splitting into three parts. These changes disrupted the presence of the wylds across Rynn, but did not change a core function of the inflow of power from outside of the material plane, through Rynn, and back into what the Hermit called "..the Great Seas."
Using these principals as a basis of theoretical thought, some artificers have started to speculate and prototype ways that the Great Seas can travelled. Though not yet confirmed, they expect that other worlds like Rynn exist where the planes intersect.
Ras Cha
As the Tu-Quet have become a more secularized people, the tenets of their faith have become living philosophies underlying the day-to-day realities of how they live their lives. The most important element of this philosophy is called "Ras Cha", or "Find your place." Ras Cha is the basis of the Tuquet Conclaves de-centralized system of government which instead promotes mutual aid, communal relationships, and creating opportunities for their people. At its origin, Ras Cha came out of interactions with the Hermit, and understanding what it meant to adapt in a hostile environment. It treats the parts of Rynn, the broader planes, and the systems within as complex, interconnected tapestries that "weave the story of time." This philosophy argues that every complex entity to every blade of grass forms the threads of these tapestries.
Foundationally and to the best of their ability, modern Tuqueti are provided the education and opportunities to "find their place" within the khyims of the Conclaves. By tradition, Tuqueti are encouraged to find skills and professions which interest them, moving around Conclaves. Important to that process is also finding a community of people with whom individuals connect with, and develop a deep sense of connection to. Because of this, no specific job is actively venerated above any other, although inevitably some types of work provide greater prestige. Most important from all of this though is that any individual seeking to find their place in the world is respected, and no type of work is looked down upon as being of lower value. According to the writings of mibrpa Pemkili Gyaltsen, "Every thread weaves the tapestry together more tightly. I misplaced thread makes us weaker. All must find their place, and all places must be lauded as important."
Work that in general is not well received falls under the notion that all threads come together. Cleaning, general maintenance, and basic respect for fellow Tuqueti are hallmarks of these religious practices. Even in places outside of the khyim, Tuqueti are known for being polite, amiable individuals who help those in need when they are able to do so. Tight migrant enclaves form in most major foreign capitals, where bramzes actively teach these principals.
Community and Mutual Aid
The Tuquet Conclave operate on mutual respect for one another, and a tight sense of communal belonging. Every Tuqueti has their place, and when somebody is in need their community should support them to the best of their ability. This means that individuals that are not able to work are provided the means to rest and heal. Communities band together to keep their communal spaces cleaned and maintained. Individual accomplishments are celebrated, and communal events such as welcoming new members or elevation of skilled workers become parties. Bragging and self-promotion are often frowned upon, but recognition by one's peers considered worthy of great parties, and the Tuqueti love to throw a great party. Privately, with dear friends. Entire detshons have been founded to provide medical care, education, and entertainment - all without costs to Tuqueti.
Matters of defense and security are rarely of immediate concern to Tuqueti, leaving such matters in the hands of military doganpas. In times of great need, it is expected that able bodied Tuqueti will stand together, joining militias. Education detshons teach that this tenet in particular helped them to survive in the Faewylds, and consider mutual aid and community among the highest calling of any Tuqueti.
We can Replicate That
The Tuqueti are curious and love to tinker. They believe that their world can be broken down and understood. This has made them excellent scholars, researchers, experimenters, and inventors. Waste is not tolerated unless strictly necessary. If something is not working, the impulse is to repair instead of replacing. Recycling if repair is not possible is the preferred method of disposal. Improving upon what is already working is always welcomed.
It is notable that while the Tuquet certainly understand that deities and gods exist in the world, they do not venerate nor worship them actively. Instead, Tuquet researchers are often fascinated by the power such entities wield. A common phrase uttered by the curious researchers upon seeing something inexplicable is, "I wonder if I could replicate that..." Sometimes this results in explosions. Sometimes it results in something new and wonderful happening within the Conclaves.
Our Quiet Lives
Throughout their history, the Tuqueti have learned to keep their secrets. While not xenophobic by any stretch of the imagination, the average Tuqueti will not encounter somebody outside of their own society in their entire lives. This is because the itba and ijibs of their khyims are not talked about to outsiders, and outsiders are not normally invited in. There are special ijibs where outsiders are welcomed, but very few are every given the privilege of seeing the true inner workings the Conclaves.
The Bramzes
Evolving out of an early priesthood, the Bramze Detshon maintains strong organizational influence in most khyims, espousing philosophies around the Ras Cha. Though no longer priestly in nature, they see themselves as stewards of the traditions that have kept the Tuquet alive through great hardship.
The Hermit is deeply respected, and some Tuqueti opt to contemplate or live away from Tuquet society on their own, finding their place in the tapestry in their own way. Bramzes have often attempted to alienate or subvert the presence of such individuals, but given the deep connection to the Hermit most Tuqueti feel, such individuals are often sought after for wisdom, advice, and collaboration. Known as Bazhigs, those seeking to find wisdom in relative seclusion do so outside of the normal channels of the khyim structure, sometimes wandering and sometimes setting up a hut by themselves.
The Suskyba
It is notable that a specific woman, known as the Suskyba, is considered an important, priest-like figure. Ostensibly the highest ranked member of the Bramze Detshon, the Suskyba is a title which transfers on death as her soul moves on into a new body. The Suskyba is an unpredictable character, rarely spending much of her life at all within the Conclaves. When she does show up, she is often a voice of change, progress, or disruption. Tradition dictates that she is the head of the Bramzes Detshon, but the Bramzes do everything they can to suppress and keep the Suskyba out of the khyims.
Often at the start of a new life, or the end of an old one, the Suskyba rests in a small village called Raahat Gaanv. This village exists between the Conclaves in the Jigarasasa Mountains, and the dense forests of the Maibusi Sultanate to the west. Not formally considered a rigpa klong, the site has a constant presence of Tuquet and operates informally as such.
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