Banua'hari

The Banua’hari, natively referred to as Banua’harin, are a group of people indigenous to the jungles of Wadiwaya. The Banua'hari are inspired by Southeast Asian culture and history. 
According to oral legend, the progenitors of the Banua’hari hailed from an ancient, forgotten kingdom known as Supanraksa, the location of which remains a mystery to this day. In some versions of the oral retelling, Supanraksa was destroyed by a flood while others claim that it was sunk into the ocean. 
Furthermore, some legends claim that the Banua'hari people were once numerous, and were led by several Pangerans who were ultimately led by a Maharaja– a Banu'hari title for a mythical, all-powerfulleader. However, due to a combination of diseases, civil wars, and climate induced disasters known as “The Great Calamity”, the Banua'hari society and government collapsed; Its people were nearly wiped out along with these disasters.
Since then, the Banua'hari are led by a single Pangeran, whose main duties are to manage their communities and protect their peoples' welfare; The Pangeran is assisted in their duties by the Datu(s). However, with the recent influx of foreigners and rise of nearby kingdoms, the Banua'hari have realised that they must quickly adapt in order to protect their way of life and sovereignty. As of now, the Banua'hari have chosen to create a permanent settlement in the jungles of Wadiwaya and have submitted themselves as a protectorate of Wadiwaya. They have a warm working relationship with their Wadiwayan overlords whilst enjoying a degree of autonomy and sovereignty. 
== Geography ==
Banua’hari is located in a jungle enclave on the Southernmost continent of Rozakko'ra. Surrounding Banua’hari are bodies of water such as rivers and an inland sea. North of Banua’hari is the River Wati (also known as the “Aragotha River”), and to the South lies the River Bantung and the Bay of Ama-Swiene (also known as “Lake Akkora”). 
== Settlements ==
According to Banua’hari tradition, the nation is divided into several Kedatuan or “Datu-ships” with the capital being the seat of power. Drawing inspiration from their ancient Maharajas, Banua’hari lore states that the capital changes location whenever a new ruler is elected because of a belief that the presence of the ruler, who embodies the government itself, sanctifies the land; Wherever the ruler resides, that is the capital. 
Due to its small land size, Banua’hari has only two Kedatuan- namely Kota Nakarat and Madyasara. Meanwhile, Akat Market is considered a market district within Kota Nakarat, serving as a centre of trade and commerce.  
== Organization ==
Banua’hari is a monarchy led by the Pangeran and assisted by the Datu council. The Datu each represent a Kedatuan. Depending on the local tradition of a Kedatuan, a Datu is either elected by a local council, appointed by the Pangeran, or inherits the position. The specific method is often determined by either historical precedent or the preference of the local community. There have been instances where a Datu was elected to the position by the locals, to then be endorsed by the Pangeran or the Datu Council. While relatively rare, this practice tends to occur in times of social or political change, reflecting a shift towards more participatory governance in certain regions. The fluidity of a Datu’s selection process demonstrates the flexibility of Banua’hari in electing their local leaders
Meanwhile, the Pangeran position has mostly been hereditary since the Great Calamity. However, there have been instances in history where the Pangeran was elected by the Datu council, and rarely via a popular vote. Such extraordinary events have been memorialized in folktales and dance dramas. For several generations, the Wibawa clan has held the position of Pangeran. 
Since the Great Calamity, none of the Pangerans have been interested in wearing the title of Maharaja in fear of a “curse” that would befall anyone deemed unworthy of the title. According to oral legend, the last Maharaja of Supanraksa- Maharaja Sang Thorarat- on his deathbed, cursed those who dared to wear the title of Maharaja without being worthy of such tosee calamity befall their nation– although it was never specified what kind of calamity. In other versions, Maharaja Sang Thorarat conjured an additional curse whereupon the unworthy person wearing the title of Maharaja would die from vomiting blood. Due to the curse, none of the Pangerans dared to proclaim themselves as Maharaja in fear of being unworthy, and the curses which could befall them.
=== Guilds ===
Guilds are a recent addition to the Banua’hari political scene. Taking inspiration from foreign nations, the Banua’hari adopted the guild system and interpreted it to fit their worldview and social environment. There are three guilds in Banua’hari: the Builder’s Guild, the Worker’s Guild, and the Merchant’s Guild. The guilds occasionally work together to complete a project by either contributing resources, manpower, or finance. 
== Demographics ==
The Banua'hari are human and have varying lifespans. Most live up to 60-70 years old. Rarely, there are some who have been observed to live up to  100-110 years old.  This longevity can mostly be attributed to a healthy lifestyle and diet. There are some Banua'hari that are of mixed species, but this is very rare as Banua'hari tend to prefer intermarriage with other humans. 
Interestingly, some Banua'hari have also taken the liberty of adopting children from other races as they sojourn from place to place while working as merchants or labourers. Resulting in some non-human or humanoid identifying as Banua'hari since they were raised with the aforementioned culture, language, and heritage. The existence of such children has raised debates within the community about what defines a "Banua'hari". 
=== Banua’hari diaspora ===
The Banua’hari diaspora are Banua’hari communities existing in other parts of Abexilas. They are descendents of the Banua’hari that managed to flee from Supanraksa during the Great Calamity and chose to settle in other nations. 
The diaspora integrated and assimilated into the local kingdoms and nations they sought refuge in, resulting in them trading languages and cultures with the locals. After generations of intermarriage, they eventually developed a new culture of creole Banua’hari. The culture of the creole Banua’hari is the product of a synthesis of Banua’hari customs, language, and beliefs, and those of the culture they have integrated into during migration. This resultied in hybrid ceremonies, fusional cuisines, and artistic styles that incorporate Banua’hari elements with those of the local communities. 
An example of a Banua’hari diaspora community can be observed in Kaishu, where  hybrid Banua’hari-Kaishunese culture developed, resulting in a creole language developing from the languages of the two cultures. 
The existence of these diasporas are well known to the Banua’hari in Kota Nakarat, seeing them as distant or long-lost relatives. These diasporas also enable the Banua’hari to connect with and navigate the regions they travel to through the shared language, established trade networks, and cultural familiarity, alsoproviding a sense of community and facilitating smoother integration in foreign lands. Moreover, these diaspora settlements allow traders or travellers from Banua’hari to exchange news of their region, seek employment or business opportunities, and find marriage partners, thus preserving a connection to their homeland while helping Banua’harins integrate into their new surroundings. 
== History ==
=== Great Calamity and exodus ===
Generations ago, the Banua’hari lived in an ancient kingdom called Supanraksa. The last dynasty of Supanraksa (of the same name) ruled the kingdom for generations after overthrowing the previous dynasty, whose name remains a mystery, possibly due to deliberate historical erasure by the Supanraksa dynasty in order to prevent rebellion or the devastation of the Great Calamity.  The Supanraksa dynasty, and eventually the kingdom as a whole, went into a decline during the reign of the last Supanraksa Maharaja, Sang Thorarat. 
According to the book The 12 Kings of Supanraksa, Sang Thorarat was known to be a tyrannical king, but commanded great respect from his court, securing his power as Maharaja for a time. During his reign, Sang Thorarat executed court members who conspired against him as well as disloyal family members. He replaced these dissidents with loyal followers– except for one notable occasion, where he employed his strongest critic, possibly as a strategic move to appease and monitor dissidents in the nation.
Complications arose when Sang Thorarat started taking concubines from families that were either of no use to enhance his status as Maharaja or that he simply fancied for himself.  One notable instance involved a noble family from Seri Nok Yung, whose daughter was forced to become a concubine after Sang Thorarat glimpsed her beauty during the nation’s harvest festival and demanded she marry him.
==== Downfall of Supanraksa ====
Due to a complex combination of factors such as disease, social unrest, corruption,and other issues, Supanraksa eventually eased into a steady decline, culminating in a series of catastrophic events. Internal strife erupted as noble families and factions opposed Sang Thorarat’s tyrannical rule, leading to widespread chaos and a devastating civil war. As the conflict dragged on, plagues swept through the kingdom, decimating the population and further weakening Supanraksa’s stability. These hardships were compounded by a series of natural calamities, including earthquakes and floods, which occurred over a span of several years gradually eroding the kingdom's infrastructure and stability and ultimately causing it to sink into the ocean, marking the final chapter of Supanraksa’s existence.
Faced with these calamities, the people of Supanraksa fled in a mass exodus, some by sea and others on foot. Many sought refuge in neighboring lands, scattering across Abexilas and forming what the Banua’hari diaspora.
==== Modern Discoveries ====
Archaeologists in Taurëmár, led by Samuel Heiskanen, an adventurer and a member of a low noble house of Tauremar, claim to have discovered the remnants of Seri Nok Yung, with many parts of the site preserved despite its majority being destroyed in the calamity. Heiskanen is currently restoring and rebuilding replicas of Seri Nok Yung, transforming it into a site of cultural and anthropological studies.
=== Foundation of Banua’hari ===
One of the groups that fled Supanraksa, led by Pangeran Linh Thi, settled in Northern Wadiwaya, which at the time was underdeveloped and sparsely populated by a small group of Banua’hari. It is believed that Pangeran Linh Thi chose the location because of the existing Banua’hari diaspora community there. Whether they were invited to live there or simply knew of its existence beforehand is unknown. 
Upon realising that they were living near the Parasol of Wadiwaya, Pangeran Linh Thi sought an audience with the Ayuyuwana- the head of state of Wadiwaya- requesting refuge and permission to settle. The Banua’hari were granted permission to settle in the location, and for generations Banu’hari remained there and thrived. 
=== Literature ===
The only surviving historical records of ancient Banua’hari are found in two literary works: The 12 Kings of Supanraksa and The Lotus of Seri Nok Yung. These texts are regarded as cultural treasures, providing invaluable- albeit fragmented- insights into Banua’hari’s past.
The Great Calamity destroyed much of Banua’hari's written heritage, including archives, manuscripts, and temple carvings. As a result, The 12 Kings of Supanraksa and The Lotus of Seri Nok Yung serve as rare and vital links to the kingdom's history. However, these works alone cannot fully capture the complexities of ancient Banua’hari, leaving gaps that oral histories have sought to fill. Storytellers, elders, and community leaders play a crucial role in preserving these oral histories, recounting tales of heroism, tragedy, and resilience during festivals, rituals, and familial gatherings.
The 12 Kings of Supanraksa is a chronicle detailing the reigns of Supanraksa's monarchs, interweaving historical events with moral lessons and allegories. While its accounts of rulers like Sang Thorarat provide dramatic and critical portrayals, the text is often viewed as biased toward a specific viewpoint. Scholars believe the author, possibly a court scribe or historian, sought to justify or condemn specific political actions, reflecting the tensions and allegiances of the time.
The Lotus of Seri Nok Yung, on the other hand, is a poetic and philosophical work reflecting on the fragility of life and the inevitability of change. The lotus- a central symbol in the text- represents resilience and rebirth, themes that resonate deeply with the Banua’hari people. Its use of the lotus is thought to stem from its prominence in Banua’hari religious and cultural practices, where the flower symbolizes purity emerging from adversity.
These literary works continue to shape Banua’hari identity in the present day, being quoted in political speeches, referenced in art and literature, and taught to younger generations as part of their cultural education. Through their preservation, the Banua’hari people find a sense of continuity with their ancestral past, ensuring that the lessons and stories of Supanraksa- the Banua’hari of days yore- endure.
Category:Rozakkora
Category:Races
Category:Abexilas
Category:Wadiwaya