Gwanoi

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Gwanoi—meaning "Our Home" in Sahnalal—is a nation in the Southwestern Temperate Forest region on the western continent of Delthoria. It is a fertile, rain-soaked land surrounded by the ocean and inhabited by the Sahnavey people. The bulk of the territory lies on the Redcove peninsula, named for the stunning red cliffs which stand in stark contrast to the azure waters. Beyond the western edge of the peninsula, separated by a narrow strait lies the holy island of Baranberok — the island of fate, the place where the first Mownahan ended the pilgrimage west. Further inland the soil is more fertile, and the bulk of the population lives on farming rice, amaranth, and lentils. The eleven Eya, or tribes, each control a their own territory, with the Mownahan and Sahnahwula priests controlling Posamoi and the capital Mownaþali. The Eya are generally peaceful, with disputes mediated by the Sahnahwula, though these are rare as there is still much uncultivated land to spare.

### Sahnavey

The Sahnavey are a short, lithe people, with round heads, sharp jawlines, and broad noses. Both men and women are of similar height — an average of 165cm (5"5). They have a grey to grey-brown skin and black to blue-black hair. Hairstyles vary depending on the local ey, with some keeping their hair long while others keep it close-cut to the scalp. Sahnavey are known for their large, striking eyes with most having grey eyes, while blue and green eyes are uncommon, and brown eyes are rare.

## History

### Pre-History

The Sahnavey were originally a migratory people. They moved between the wetlands and the dry plains of the southern central lakes region for countless years, and often struggled during drought or strife with their neighbours. There were many eya in these times, and they often warred with each other over land and ancient feuds. The eya were also said to be smaller then, with each having no more than 100 people.

Ancient folklore passed down by the Sahnahwula states that the Sahnavey lived like this until time immemorial, until The rise of the Old Western Empire drove them deeper into the Savannah. Despite the contentious beginning to their relationship with the empire, this began a time of relative prosperity and peace, which would unfortunately abruptly end in a period known to the Sahnahwula as *"The Great Strife"*. The Sahnavey in this period began to scatter as they raided their neighbours and each other for resources — with water being especially prized as the tales tell. Strange people's were said to have emerged from the forests to wreak havoc on the Old Western Empire and to have driven the Sahnavey away from watering grounds and rivers. The Eya, which once numbered in the hundreds, gradually began to either migrate away or wither and die on the plains.

There is some scholarly debate around the origins of the Banedahwala Ey—the "Clear Mountain" Ey. Some scholars have speculated that the "Hollow Mountain" of Calai is the eponymous "Clear Mountain", and that the Ey may be descended from workers or slaves who left the area when the project was abandoned. Sometime during the fall of the Old Western Empire—or perhaps during the age of strife—the temple found during the Eastern Rhebbid Expedition, known as the Eastern Rhebbid Ancient Sahnavey Site (ERASS) was built. The Sahnavey who worshipped at this temple seemed devoted to the Saþmaþiwey—the Great Serpent. Images of death and blood seem to be associated with the serpent, but it is not known whether the serpent is the cause or not. The idea that the Sahnavey may have held a faith other than that traditionally observed in modern Gwanoi is scandalous, and so the temple has attracted little attention. Still, the scholars of the Gwanoi Wing in Rhebbid have made extensive and detailed copies of all of the statues and images within the temple.

Around 900 years before [week 20] a prominent Sahnavey priest (a "*Sahnahwul")* was performing the winter solstice star-reading ceremony when a blazing blue stars flew across the sky and crossed the Wandering Star. All Sahnavey present turned to the Sahnahwul, who proclaimed that the people were meant to follow the star to a new land of peace and prosperity. This Sahnahwul became the first "Mownahan" — the voice of the heavens. While many abandoned the Mownahan, five eya remained faithful. Those five eya began a long and arduous journey west, and were harassed by many hostile peoples on the way. They walked until the land ended, and on the precipice the Mownahan proclaimed the people would settle and build a great temple to the heavens. While many died on the way, their new land proved much more fertile than that of their homeland, and soon there were six eya, and then seven, and then eight. The Sahnavey prospered, and the title of Mownahan was passed to the wisest of the Sahnahwul, and a new age dawned for the Sahnavey in their new home—Gwanoi.

### Ancient Gwanoi

Little is known of the inhabitants of Gwanoi before the Sahnavey migration. It seems the land was sparsely populated, if at all. All the other groups that currently live on the southwest peninsula—the alligatorians, the Arrak, and the Dorraqe peoples—all migrated into the peninsula within the last few centuries. Some scholars believe that wyverns once lived in such a higher density on the peninsula that humanoid settlement was impossible. Others suggest that a people similar to the Dorraqe once sparsely populated the peninsula, and the modern Dorraqe are their Doqnokarrized descendants. If they did exist in Gwanoi, they seem to have been a small presence, based on the lack of archaeological and cultural evidence of any group other than the Sahnavey.

Like many nations, Gwanoi was afflicted by the New South Sea Swarm in [week 21], which caused widespread turmoil and famine—although this was relieved both by the swarming fish following the locusts swarm, and the aid of individuals from Arrakdoqnod. The period following the storm is characterized by rapid population growth and the foundation of several new Eya as the Sahnavey strike forth into new lands. The capital of Mownaþali also grew in importance during this time period, and was given an empowered *Tinarod* (council) in the *Veyboru* (code of laws). This council had the same powers as both a regular *Tinarod* and an *Eyrod* (tribal chief), making the city a fully independent administrative entity.

In [week 23] Gwanoi was torn apart by the Eyroda Pact War. Much of central Gwanoi was damaged during the war, and the capital was taken by the rebellious Eyroda and partially burned. The war ended quickly and decisively in favour of the Mownahan, which resulted in rapidly increased centralization and organization in Gwanoi, with more authority vested in the Mownahan and the weaking of the power of the Eyroda in all matters except the military.

### Classical Gwanoi

The classical period begins with the foundation of the first *Nifiasima,* or library, in Mownaþali. This library houses paintings and murals depicting the early history of Gwanoi, and marks the beginning of history as recorded by contemporaries, rather than from secondary sources. Although writing has yet to reach Gwanoi in the beginning of this period, Sahnavey artists have crafted beautiful paintings and carvings of many historic events in fantastic detail. The Eyroda Pact War is a fine example of this, and a large mural takes up one section of the library and depicts the key battles and turning points in the war.

The capital itself was fortified to resist future sieges, with a stone wall replacing the timber palisade around the city proper, and a large stone fortress to house the city's *Tinaroda* with it's own separate wall. This period marked a shift in the growth of Gwanoi as well. Expansion afield slowed, and few settlers migrated to the new province of *Tinapan Bori*, which remained a sparsely-populated mining territory. The population continued to grow, but instead of settling new territory the towns and cities of Gwanoi absorbed the extra people.

Near the end of this period, the *Panhasimamaþ* (University) was founded, and became a school for both religious and secular studies. As it grew, a group of scholar known as the *Simatalan Hamaran—*Or the "Scholars of the Material"—gained prominence, and began observing the physical world to understand natural phenomenon, challenging centuries of *Sahnahwul* dogma that the heavens were the ultimate path to knowledge. Soon after their inception, the *Simatalan Hamaran* founded the Trade and Cartography Schools, both to secure independent funds from wealthy merchants and diplomats, but also to train scholars to survey Gwanoi and lead scholarly expeditions.

The exact end of this period is debated, and some argue it continues for decades longer. Most scholars agree, however, that the invasion of Asaiti marked a turning point in Gwanoi. For centuries, the region had known peace and cooperation, with the occasional skirmish with Alligatorians. With the arrival of Ral Atsel and the Heavens Chain Confederation, however, the Sahnavey suddenly became aware of their vulnerability. Gwanoi had never seen international war, and they became acutely aware of how powerful foreign armies could be. The isle of Asaiti fell quickly, and while guerilla warfare there continued, the Heaven's Chain Confederation held firm control of the island. Beyond this single war, nations across the western continent began to federate, willingly submitting themselves to Alligatorian rule, and Gwanoi now bordered a massive intercontinental federation with imperialist amibtions.

### National Gwanoi

This period is so named for the sudden and rapid centralization of Gwanoi and concentration of power in the Mownahan and the Sahnahwula bureaucracy. The southwestern peninsula had known relative peace and stability for years, and international war was unheard of. This all changed in [week 31] when the Heaven's Chain Confederation invaded Asaiti. The Sahnavey had long had a relationship with Asaiti dating back to the massive South Sea Swarm, during which all nations of the New South Sea came together to survive the turmoil. While the Iti were always a reclusive folk, they were known in the port cities of Gwanoi as a people akin to the Sahnavey—if not in appearance, at least in moral values. Like the Sahnavey, cooperation was placed ahead of individual desire, and violence between people was largely looked down upon. All illusions of a peaceful world were shattered with the invasion, and Sahnavey culture underwent a similar, groundbreaking shift. News of the invasion spread quickly, and stoked fears already ignited by the news that the Kenokeno—Alligatorians—had dominated several nations with which Gwanoi had diplomatic ties. The Mownahan, quick to settle these fears and secure—perhaps even grow, critics would say—their power, began a massive program of centralization and national unification. Schools were established in every village with more than five hundred people, where the local Sahnahwul was instructed to educate children in the common history of Gwanoi and the importance of the Sahnavey nation over individual Ey (tribal) loyalties. The Mownahan chartered more cities and built defenses, and raised the first national army, with mixed-Ey regiments that were sent on drills, patrols, and scouting mission together to promote national unity.

Even contemporary scholars are said to have lamented this period as a decline from the optimistic age of discovery that came before. For a brief period, the Sahnavey ended their long isolation to view the world with wonder. Now the world again seemed a hostile place, but not just to be avoided, but to be face with spear in hand.

This period of increasing militarization and nationalism would continue until the rise of Sikeranism and its associated changes. Seen by some as a counter-cultural movement against violence and xenophobia, Sikeranism brought traditions from across the west into Gwanoi. *Kenem haSikeranu*—as they were then called—were pacifistic and open-minded, and believed that connectedness with both nature and other people's was paramount. They also revolutionized religious thinking by incorporating elements of Kjeropan sun-worship and Masati ritual music, and emphasized the ability of individuals to have religious experiences, not just Sahnahwula (priests). The extraverted nature of the people from Anseme Gabanga and the budding humanitarianism movement in Menaskor also influence Sahnavey traditions. This period coincided with the increase connectedness of Gwanoi brought on by its brief involvement with Otino and the Coalition of Free Oeumani and the Pheonix (CFOP) afterward. These rapid changes lead to deep divides in Gwanoi, as the *Kenem haSikeranu* began to question the right of the Mownahan to rule, proclaiming themselves the *Maþivey*—the "Whole People"—as they valued the *Amas* (Soul), *Hwanwey* (Stuff-of-creation), and *Marana* (material) equally.

The national period ended after the conclusion of the War for The West. Gwanoi gained some land in the war, and began to advance rapidly. Its population began to soar dramatically, and the capital, Mownaþli, swelled in size. As General Poshami returned from the war, he added more territory from Arrakdoqnod, and when he entered the capital, he began a series of events that would finally break the age-old governance of Gwanoi. Poshami quickly began taking control of the capital, which had entured a state of rioting and lawlessness that neither the Mownahan or Eyroda moved to stop. He then quickly began delegating tasks to the Sahnahwula and settling veterans in the border regions of Gwanoi. He largely ignored the authority of any Tinarod or Eyrod who stood in his way, and may have even assassinated the Mownahan, after which he arranged for the council of Sahnahwulayey to abolish the office—permanently. His rule would eventually end when the combined forces of his right-hand (Þomaþop), the scholars of the Simatalan haMaran, the Peyaposekana, and the returning archaeologists of the Eastern Rhebbid Expedition—with Saþmaþiwey in tow—defeated his armies and took the capital. At this point, Gwanoi's military had swelled to briefly become to largest in the world. Over the course of the final decades of the national period, the population of Gwanoi soared, increasing over tenfold, both due to the incorporation of Arrakdoqnod and the Rokenokeno (the land ceded from Doqnokarr), but also from an immense decrease in childhood mortality owing to new medicines and agricultural practices imported from abroad. The increasing use of þalakoka as plough animals greatly increased agricultural yields, as did the widespread use of fishery waste products as fertilizer. Many of these advances were credited to Poshami, which left him with an enduring positive legacy despite his overthrow.

### The Sahnavey Republic—*Hanhamaþ Sahnavey*

The Sahnavey republic was founded in [Week 38] after the overthrow of Poshami.

## Geography

### Ecology

> See also: Southwestern Temperate Forest
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#### Fauna

The coast inhabited by the Sahnavey is known for it's large and numerous oysters, whose pearls the Sahnavey prize. The Sahnavey also brought a snail with them from their homeland that is both eaten and used for it's adhesive slime. Several species of deer, snakes, and lizards are commonly found, as well as a species of macaque.

#### Flora

The temperate rainforests of Gwanoi are dominated by cedars and oaks, with bamboo and rhododendron growing plentifully in the understory. The flowers of rhododendron are worn during festivals, and bamboo is used heavily in Sahnavey architecture.

### Administrative Divisions

#### Gwanoi

Gwanoi proper is where the vast majority of Sahnavey live. The capital, Mownaþali is run by the Sahnahwula, while the rest of the territory is divided between 8 eya—the traditional tribes of the Sahnavey.

#### Posamoi

Posamoi—meaning "Red Cove"—is the southernmost point of the Posamoi peninsula and Gwanoi itself. The sacred isle of Baranberok lies here, and is where the Mownahan lead the Sahnavey after following the falling star, and built the temple of "Mownadohs", meaning "Heaven's Rest". It is sparsely populated, having previously been visited only intermittently by Sahnahwula, but is now the territory of a ninth ey, run by the Mownahan themself.

## Language

> Main Article: Sahnalal
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Sahnalal is a strictly verb-subject-object ordered language, where verbs are highly modified with suffixes to express tense. Plural nouns are suffixed with "a", but this can form dipthongs with other vowels. Sahnavey culture rejected gender generations ago, and male and female pronouns are used specifically to refer to male and female bodies when context demands it, and as such are generally considered vulgar. Originally, “Tin” referred to a member of the genderless priestly caste, but as time went on and they became more respected, it became considered vulgar to refer to anyone by their body’s appearance. As such, Sahnalal has lost it’s gendered pronouns, but retains “Xin '' and “Tûf '' for when biology demands it.

Common Sayings:

*Nayan Mowna hw(e/i) - Heaven favour you*

*Ayan Sahnbaia hw(e/i) -* Good evening to you (lit. good star shining)

*Ayan Shaloia hw(e/i) -* Good morning to you (lit. Good sunrising)

## Economy

The economy of Gwanoi is still a primitive barter economy, although use of the currency, *Ise*, from Doqnokarr is increasing. *Isea* are now one of the largest imports of Gwanoi, as a growing merchant class often trade for them in the ports of Doqnokarr. Gwanoi's most valuable exports are pearls, dyes, and exotic woods. The greatest imports to Gwanoi are the currency *Ise*, from Doqnokarr, silk from Vlides Galira, and Whiterim mushrooms from Arrakdoqnod.

For centuries the Eyroda and the Mownahan collected taxes in kind by accepting food and materials from the commonfolk under their command. As the Ey grew, began to be given over to the Eyroda by the Tinaroda, rather than directly from the commonfolk, and only the choicest foods and products were given as taxes.

### Agriculture

The agriculture of Gwanoi is dominated by rice farming in the lowlands and riversides and amaranth farming in areas without nearby water. Lentils are also an important crop, and provide most of the people's protein. Farming is done communally with the village council (*Tinarod*) assigning families to parcels of land for varying amounts of time, but generally between 2 and 10 years. Individual families hold private property within their house, and often in the form of a domesticated bird—the *Perimaw*. Farmers in the Þalakerod ey have also domesticated þalakoka for meat and and leather. Some have even experimented with riding the more tame ones. In many places in Gwanoi, Fuir snails are kept for food and for their mucous, which the Sahnavey process into a strong adhesive and sometimes use for dye. After participating in the Sun's Fair, the Sahnavey also began breeding black and tan Owampanese dogs as companions, hunting dogs, and guardians. Farmers have long corralled small groups of *Þuhkabina* (serow), but beginning in [week 35] they began to be herded in larger herds in the north, where the sparse, rocky, shrubby forests are unsuitable for crop agriculture.

PerimawÞalakok
### Transporation

The average Sahnaveytin walks for most of their travel, though some farmers will hook a cart to their Þalakoka (Okapi) to transport goods or people. More wealthy merchants, diplomats, or other educated people may have a Þalakoka just for riding, and though this is growing in popularity, it is still uncommon. The roads in Gwanoi are relatively undeveloped, and most cities, towns, and villages are separated by dirt footpaths rather than true roads. In some places, such as the province of Maþaimik, there are no roads and most people travel on narrow trails or riverbanks.

Sea travel is much more well developed, though still distinctly primitive compared to more advanced nations. The Sahnavey's ships are generally quite small, one-sailed vessels. Despite their size, they are taken on the Ocean on calm days.

## Education

Most professional skills are learned through simple apprenticeships, often with family members. Schooling does exist for children, but only occurs once a week and is usually outside. This schooling is restricted to learnin about Sahnavey history and civics, and has no formal testing. Students are expected to remain for the entirety of the lesson, which consist of the local Sahnahwul (priest) lecturing for 1-3 hours. Students are encouraged to aks questions, but expected to sit and listen respectfully. Merchants, Sahnahwula, and Bureacrats may send their teenage children to study at the Panhasimamaþ (University). Here, they will attend lectures and debates about various subjects, usually for around 6-8 months. Again, there are no formal tests or accreditations. Students may stay longer, but only if they have the support of a scholar who believes they show promise. This advanced educations focuses less on attending lectures and more on joining scholarly debates with both superiors and peers. These advanced scholars will often travel to the Gwanoi Wing of the The Imperial University in Eth Bâtibore Hadaeidatalu Amun in Rhebbid, Calai. Here they have the opportunity to study and debate with scholars from across Calai. The Imperial University is of particular importance to historians, as it contains many texts from the Old Western Empire and is situated near the hypothesized pre-migration homeland of the Sahnavey.

### The Panhasimamaþ

The Panhasimamaþ, or "Place of All Knowledge", was originally founded as a strictly religious institute to formalize the training of Sahnahwula. Eventually, it welcomed any who wanted an education, and grew to the point that a second school—the *Simatalan haMaran*, or "scholars of the material"— within the *Panhasimamaþ* was founded to train people in secular studies. The following schools are part of the larger *Panhasimamaþ.*

#### Simatalan haMaran — "Scholars of the Material"

* *Habesim haNaivey—*School of Diplomacy (formerly—School of Trade)
* *Habesim haSimarok—*School of Cartography
* *Habesim haTelavey—*School of History
* *Habesim haÞiapavey—*School of Trade and Development

### The Kjeropan Military Academy — *Habesim haKeieropan haKolikana*

* *Habesim haEmeseþ Simae—*School of Espionage

## Politics

### Ancient Gwanoi

The leader of the nation is the highest priest; the Mownahan - the "Heaven's Voice" - who is chosen from among the priests or Sahnahwula ("Starwatchers"). Originally these were just whichever Sahnahwula managed to make the trip to vote, but after the Eyroda Pact War this privilege and responsibility fell upon the Sahnahwulayey—the six Sahnahwula that governed the faith in each Ey. The Sahnahwula mediate between the Eya ("tribes"), and pass the mandates of the Mownahan to them. Gwanoi is traditionally decentralized, with every Eyrod ("tribe-head") having authority in interpreting the Mownahan's laws and passing judgement. In practice, most Eya are concensus-ruled, but as the population of each tribe has grown since the migration, the Sahnahwula increasingly centralized power and most weaker Eyroda are now bound either by the decisions of their people or the ruling of the local Sahnahwul.

In response to increasing disparity between some wealthy Eyroda and their people, the Mownahan wrote the nations first laws or "Veyboru". These included a codification of many Eya's tribal councils into "Tinaroda", which have the right to meet without interference from their Eyrod, and have higher authority than the Eyrod over affairs that affect single villages, whereas the Eyrod generally overules the Tinarod at the Ey level. When The Eyrod and the Tinarod are at an impass over where authority lies, the highest Sahnawhul of the Ey will mediate and grant authority. After the Mownahan won the Eyroda Pact War, the division of powers became more clear. The Tinaroda would rule villages, The Eyroda would rule over internal Ey matters that affected multiple villages, and the Mownahan would rule over any matters affecting multiple Eya.

### Classical and National Gwanoi

The basic building block of Gwanoi are the 11 Tribal Eya that make up Gwanoi. Each of these is headed by an Eyrod, or a hereditary tribal chief. With the passing of the Veyboru, the rights of the Tinarod—or village councils—were empowered as official entites. Little of Gwanoi's laws were traditionally set in stone, with nearly all crimes and punishments determined on a case-by-case by the presiding authority. In the past few decades of nation-building, more and more laws have become centralized, with the local Sahnahwula (priests) ensuring they are followed. The following figure may help illustrate the traditional system:

The traditional power structure works off a hierarchy of authority within territorial boundaries. Closed circles at intersections represent areas where if the matter in questions crosses territorial boundaries between two parties to the right and left of the circle, then the matter is immediately sent up the hierarchy to the next level. This is the case usually between only Tinaroda (village councils). An open circle represents an intersection of authority where the matter is only elevated if the parties to the right and left of the circle are in disagreement or conflict, as is the case with matters concerning multiple Ey and therefore Eyroda. The judicial branch, in blue, is represented by the Sahnahwula, who are expected to know all of the laws of the land and give advice on punishment based on precedent and circumstance.

Charter Cities are a more recent exception to the traditional power structure, as the Tinaroda (village councils) of charter cities are given the same level of authority as both a Tinarod (village council) and an Eyrod (tribal chief).

### The Eya

*Xiubat -* The "Short Hair" ey is the smallest and resides in the northeast corner of Gwanoi. They are named for their very short hairstyles.

*Bwafur* - The "Green Water" ey rules over the area containing the Bwafur river. They split from the *Xiubat* ey soon after the migration, and now outnumber them.

*Mowimeros -* The "Blue Field" ey is the largest and lives along the *Baiapumsha* river.

*Embiþaiha -* The "Low Guardian" ey lives where the *Baiapumsha* meets the sea and split from the *Mowimeros* over a century ago.

*Poatahapos -* The "Fire Footed: ey is said to have been the fastest to reach the end of the Posamoi peninsula, the neck of which they now live on.

*Hon pon Vey Kotaxe* - The "People Who Sleep on Bamboo" split from the *Poatahapos* ey and live along the eastern coast.

*Banedawahla -* The "Clear Hill" ey is named after an ancient landmark from before the migration, and live in the centre of Gwanoi.

*Þalakerod -* The "Deer Head" ey lives in the northwest and are known for making ceremonial helmets with the antlers and skulls of deer. They are said to be the most "different" of the *Sahnavey* and may have once been a different people altogether.

*Hamownahan* - The "Mownahan's" ey lives at the very tip of the Posamoi peninsula around the red coves that give it the name. The ey is the second newest, and was founded by settlers from all of the eya, but mostly the *Hon pon Vey Kotaxe* and the *Bwafur*.

*Gorani* - The "Big Eye" ey lives at the northern end of the province of Berahak, and is composed of Þalakerod settlers who migrated there.

*Ayanavey* — The "Good Folk" ey is descended from migrants who fled the Eyroda Pact War and settled the interior of Lumapos.

### Justice

Prostitution is considered dishonourable, but isn't outright banned. Slavery as an economic practice is nonexistent, however indentured servitude as punishment for crime is commonplace and the traditional form of repentance in Gwanoi. As urbanization has increased, the bureaucracy has taken increased control over the management of indentured servitude, as few Sahnavey farmers are willing to accept a criminal from outside their village to work for them. Instead, increasing numbers of criminals are sent to work in the mines and quarries in the northern fringe of Gwanoi.

Disputes are usually solved at the local level by the *Tinaroda*, or village councils. These disputes can sometimes be elevated to higher jurisdictions, depending on the degree of the dispute and the social status of those involved. There is very little written legal code for the appropriate punishment for a given crime, as the *Veyboru*—the code of laws— applies more to state governance than the common people.

Killing is looked down upon, but is permissible in self-defense and war. Theft, like many laws, follows old tribal rules. Theft of necessity within a village is not considered theft, as the village is expected to provide for every resident. Theft of necessity between villages is considered a petty offense, as the Eyrod is expected to ensure such things are distributed as equally of possible, and so it is for the Eyrod to pass judgement on. Theft between Ey (tribal groups/territories) is considered raiding. In the past, this would be akin to declaring war, though now the matter is handled between Eyroda, and they decide the appropriate punishment for the individual or their community, depending on whether or not it appears the community failed the thief. Theft of greed is a crime in all scenarios.

## Military

The military of Gwanoi has evolved over the years. Originally, armies were levied by the Eyroda for battles, although this period saw no international war, only domestic disputes. The first truly dedicated military of Gwanoi began with the foundation of the Kjeropan Military Academy. Originally a small camp that trained generals and officers, it eventually grew into the centre of training for the entire military of Gwanoi. The first military of Gwanoi consisted of two armies (Kovia) which still exist today: the *Þamaluma* (river-spears) and the *Paiakunaþaiha* (The Guardian-shields). Over the years, other military units have been created.

### Kovia:

*Þamaluma* (river-spears): One of the first Kovia, this army is primarily composed of lightly armoured spearmen and archers.

*Paiakunaþaiha* (The Guardian-shields): The second of the first Kovia, these are the more heavily armoured spearmen in the military.

*Þiwahwatina:* The "Hwanwey turners" channel hwanwey to reap destruction on their enemies.

*Padego haSaþ:* The "Serpent's Guard" is a heavily-armoured unit that mostly serves a defensive role. They prefer the long-knives (*Xasalu)* to spears.

Þalakokatin: The "Okapiers" ride Okapi (*þalakoka*) into battle. They were founded by Poshami to be a lightly-armoured skirmishing unit.

## Culture

### Moral values and principles

The Sahnavey are incredibly community-focused and conformist. They abhor inequality and arrogance, and believe that since the creation-stuff (*Hwanwey*) exists in all people, all are equal. This means they are generally caring for and trustful of other Sahnaveya. The dark side of this is that non-conformist thoughts and behaviours are strictly punished, with offending individuals often ritually ostracized by their communities. The Sahnavey practice a form of slavery as one of their highest punishments, but generally dislike war and violence, and capital punishment is almost unheard of. The Sahnavey believe that since all things contain *Hwanwey* and are connected through it, all things have a right to exist, and taking that right is not a trivial task. The Sahnavey do not practice capital punishment, and warfare resembles ritualized intimidation tactics more than outright battle. Still, lives are often lost, and the Sahnavey mourn the enemy dead almost as much as their own.

The Sahnavey trade with many peoples on on the coast and are adept seafarers, but since moving to Gwanoi they have become increasingly distrustful of strangers, and do not allow them to travel freely throughout the country. Travellers are generally viewed with mistrust, and travel outside your home Ey except for study at Baranberok is rare. Sikeranism, however, maintains that travel is important for maintaining open-mindedness and fostering connection with the natural world.

Memory is important as the collective stories told and shared, although people may value individual memories. Writing is uncommon, but many will makepaintings or wood carvings of important moments in their life as a way to share the experience with loved ones. This visual storytelling is considered a good way to foster connectedness. Elders are respected for their knowledge of history, and they and newborns are often considered the closest to *Hwanwey*, as they are at either end of the cycle of life and death.

Historically hallucinogens were used only in religious rituals of the Sahnahwula. With the rise of Sikeranism religion has taken a more individual focus, and so Whiterim Mushrooms have become more commonly used in meditation. With the incorporation of northern Arrakdoqnod, these mushrooms have become much more readily available as well.

### Traditions

The most sacred ritual of the year occurs around the winter solstice ("Þop Daniet" lit. "Longest Night"), where once the night is clear a grand ceremony to divine the fate of the nation is performed. This ceremony is what lead the Sahnavey to travel west from their home near the great inland seas to the Posamoi peninsula. Oysters are a common festival food, with pearls being highly valued and often worn only on festival days. Many prized family heirlooms are lacquered with mother-of-pearl, and clothing is often beaded with it. The staple foods of the Sahnavey are amaranth, rice, and lentils. Marriages, like most festivals, only occur on clear nights, and lovers are wed in front of an altar facing the twin stars called "Tesia", meaning "The Lovers".

The biggest festival is the harvest festival around the fall equinox, where, as can be expected, there is much overconsumption of the recent harvest. Each household in a village will bring a portion of their harvested rice or amaranth to the town centre before the festival, and a local brewer will brew a weakly alcoholic beverage for everybody to imbibe at the festival in a ritual known as the "Uniting of Fates". The sahnahwul (priest) of the village will drink from the ale, and then read the stars to determine the villages fortunes and course of action for the coming season. This is almost always a much more light-hearted reading than the deeply-religious midwinter ceremony, and the sahnahwul will usually only spend a couple of minutes doing the reading. Overall, the festival is meant to celebrate the harvest and enjoy the bounty of summer, and includes many dishes made from fresh garden vegetables before they are preserved.

### Religion

#### Traditional Faith

The Sahnavey believe that all of creation is connected through *Hwanwey* which exists in all material matter. This pattern is reflected in the stars, which mirror reality and through which fate can be discerned. The Sahnavey perform complex and organized rituals to help make important decisions. There exists a caste of scholarly priests with the Mownahan ("Heaven's Voice"), ruling the nation. Funerals are very religious affairs—in contrast to the more light-hearted wedding ceremonies—with Sahnahwul presiding over a mourning ceremony. The human is divided into three parts in Sahnavey belief: *Boþ*—the body, which returns to the material world on death and becomes empty; *Amas*—the soul, which is eternal and passes into the stars; and *Hwanwey,* the stuff of creation that flows through and between all things, connecting them all together. A typical mourning ceremony consists of three parts. In the first, the kith and kin of the deceased bid them farewell as their soul—*Amas—*rejoins Mowna. In the second part, the group meditates together in silence, building a connection to *Hwanwey* to connect with the deceased and all other friends and ancestors who came before. In the third part, the close family of the decease preside over the burial to ensure the body is properly respected. This third part may incorporate more silent meditation to connect with *Hwanwey* again.

The most important religious practice among the Sahnahwula is "Reading" the stars. This involves a deep meditative trance—almost always at night—in order to seek guidance and forecast the future in the night sky. Sometimes materials aid in this, such as the whiterim mushrooms sourced from Arrakdoqnod, which help novice Sahnahwul connect with Mowna. The Sahnavey believe that the stars yield all the answers to creation, and may reveal the future. The Guardian—or *Þaiha—*is believed to be the keeper of secrets, blocking the stars from view when the knowledge is not the be shared with the material world. When reading the stars, a Sahnahwul can enter a trance so deep they begin to "fade". This state can last days, and is considered very dangerous to the Sahnahwul's life. A fading Sahnahwul is taken to one of many caves on the west coast of Gwanoi where they often waken within minutes of bathing in the waters. One cave is especially sacred, as it is very close to the holy isle of Wahlaberok, where the Mownahan themself often intentionally "fades" to make the most powerful reading. These caves seem to be abundant in a material known to the Sahnavey as *Maranaþeni,* meaning "to touch the material".

After the Eyroda Pact War the Mownahan mandated that each village have at least one Sahnahwul and one apprenticing or *"Sahnahwulasiun";* a sahnahwul serving under the authority of the villages principal Sahnahwul. The village Sahnahwul were appointed by the *"Sahnahwulhayey",* of whom there were six in every Ey, and these in turn reported directly to the Mownahan.

#### Sikeranism

Sikerianism changed many parts of the Sahnavey faith, and brought perspectives from other cultures to Gwanoi. For example, traditional Sahnavey belief held that there were three parts to a Human being. *Amas*—or soul—left the body upon death and rejoined Mowna, while *Hwanwey* was an ever-persistent flow between all things in creation, and thus was unaffected by death. The third part, *boþ—*the body—was relatively unimportant upon death, as it became nothing more or less than any other inanimate material. Sikeranism, however, was informed by the thinking of the *Simatalan haMaran*—the scholars of the material. *Kenem Sikarana*—Sikerana's followers—saw returning the body to nature as important part of remaining connected to the natural world, and so each of the three parts of the body became sacred in funeral practices. Seeds are sown onto gravesites to commemorate the regrowth of new life, and graves are often in wooded areas where wildflowers are tended. In contrast to historical Sahnavey beliefs, the burial of the deceased is often larger than the previous sacraments, and is often a jovial occassion rather than a somber one.

Sikeranism lead to profound changes in philosophy. The all-important stars were joined by the sun, and the natural world overall. The follows of Sikerana began to call themselves Maþivey—"Whole Folk"—as they regarded the material (*Marana)* to be as important as *Hwanwey* and *Amas* (the soul). This lead them to be natural allies of the Simatalan haMaran, and many scholars converted to Sikeranism.

### *Art*

The most famous works of Sahnavey art are depictions made with tiny painted stones or even coloured grains of sand, covered in a thick, clear glaze derived from a marine snail brought from the inland seas. These are costly, and often have religious significance. The Sahnavey mostly build low, round bamboo or clay buildings, but are known for their large, circular, roofless platforms that serve as temples to the stars.

The people of the Embiþaiha Ey carve small statuettes out of Maranaþeni which are said to be soothing. For whatever reason, they are mostly carved into ornate frogs in various poses—leaping, gaping, resting. The Sahanhwula find this a curious, though slightly wasteful use for the rock, but the people seem pleased with them and so they remain silent.

## Famous People

### Aniaduni

Aniaduni was a rare talent. The son of a dye merchant who made a small fortune trading to the young colonies of Talum Sha and Drua, he was educated for 3 years at the University at Baranberok at the School of Diplomacy. After a disagreement with his mother over handling of the family business, he studied at the Kjeropan Military Academy and served as a Logistics Officer in the establishment of Panhak Gedot in Arrakdoqnod. When Gwanoi's armies were sent to Calai to aid in their counterattacks after the invasion of Rhebbid, Aniaduni was appointed the Head Steward, and managed the procuring and distribution of the army's supplies both on their way to Calai and once stationed there. As Gwanoi's best state-employed steward, the Mownahan sent a letter nominating the 46 year-old man to the office of Master of Coin in the Coalition of Free Oeumani and the Pheonix, and appointed his right-hand as successor to Head Steward. Aniaduni was proud to have been nominated, and saw the honour in the position, but above all else Aniaduni was a man of duty, and would see to his roles with unyielding dedication.

### Amasaganeki

Amasaganeki started her life as fisher in a village east of Lumapos. Inspired by her villages Sahnahwul, she left with them one day to study at Baranberok. She only studied there for 6 months before abandoning her education to study at the Simatalan Hamaran. An astonishingly quick learner, the school sent her with a delegation to continue her studies a the Eth Bâtibore Hadaeidatalu Amun in Rhebbid. After two years there, she was given a position in the Gwanoi Wing, where she researched ancient maps of eastern Rhebbid and lead small excursions into the savannah to survey landmarks. She also lent her time to civilian projects, and aided in the modernization of several villages and towns in the region. When Doqnokarr invaded Rhebbid, she and her colleagues fled the University northward, taking as much as they could with them and escaped to Alia in Pieua-Pioh. Upon hearing of upcoming nominations to offices for CFOP, she personally wrote to the Mownahan to ask to be nominated, believing her knowledge of the warzones geography could aid in reconstruction efforts there—and in turn, experience there would lend itself to her other duties. At just 26 years old, many were surprised when the Mownahan did indeed nominate her, but Amasaganeki was determined to prove herself, and aid in rebuilding the land she had come to love.