Difference between revisions of "Li-Ren"

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! colspan="2" span style="font-size:Medium;" | '''Distor''' <br> '''''Dìguó''''' <br> '''蒂国'''
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! colspan="2" span style="font-size:Medium;" | '''Distow''' <br> '''''Dìguó''''' <br> '''蒂国'''
 
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Distorian subrace (Old Shíwén: ''蒂国文化''; New Shíwén: ''Dìguó wénhuà'') is a farfolk subrace which supposedly takes its roots from the distant empire of Distor (Dìguó). Due to the supposed vastness of this state, its customs and traditions are said to vary intensely across its entirety. As a result of lying on the very edges of the known realm, much of the documentation on the Distorian people and their culture is speculative, and many of which is fragmented. Known information about the culture has been taken from roughly translated firsthand accounts and unreliable tertiary sources.  
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Distolian subrace (Owd Shíwén: ''蒂国文化''; New Shíwén: ''Dìguó wénhuà'') is a fawfowk subrace which supposedwy takes its woots fwom the distant empiwe of Distow (Dìguó). Due to the supposed vastness of this state, its customs and twaditions awe said to vawy intensewy acwoss its entiwety. As a wesult of wying on the vewy edges of the known weawm, much of the documentation on the Distolian peopwe and theiw cultule is speculative, and many of which is fwagmented. Known infowmation about the cultule has been taken fwom woughwy twanswated fiwsthand accounts and unweliabre tewtiawy soulces.  
  
 
== Etymology ==
 
== Etymology ==
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The exact etymology of ‘Distor’ is as shrouded as its very origins, especially as there are and have been various recognised names that have been given by outsiders, with names such as: Digo, Shigo, Eastum and Chitum - each with their own hypothesised origins.
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The exact etymowogy of ‘Distor’ is as shwouded as its vewy oligins, especiawwy as thewe awe and have been valious wecognised names that have been given by outsidews, lith names such as: Digo, Shigo, Eastum and Chitum - each lith theiw own hypothesised oligins.
  
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One recognised root attributes it to the great trade leagues that once spanned across the seven seas. With ‘Distor’ sprouting as a distorted flexiosisation of ‘Dìguó’, the native name, directly translated to mean ‘The Empire’. With the suffix ‘-stor’ originating from Old Northeron for ‘great’; the language that first spun the great trade web.
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One wecognised woot attlibutes it to the gweat twade weagues that once spanned acwoss the seven seas. With ‘Distor’ spwouting as a distowted fwexiosisation of ‘Dìguó’, the native name, diwectwy twanswated to mean ‘The Empire’. With the suffix ‘-stor’ oliginating fwom Owd Nowthewon fow ‘great’; the wanguage that fiwst spun the gweat twade web.
  
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Some speculate that the name is far older than the great trade leagues, and may have originally been ‘Distorien’, and have originated from Flexio. ‘Dist-‘ is an embryonic prefix found in Flexio, and is used to describe entities that are far apart. ‘Orien’ is not to be confused with ‘Oren’, as it means ‘East’ in Flexio. Although, these may be merely coincidental and have arisen from the fact that the Common tongue and Old Northern are both descendants of Flexio.  
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Some speculate that the name is faw owdew than the gweat twade weagues, and may have oliginawwy been ‘Distorien’, and have oliginated fwom Fwexio. ‘Dist-‘ is an embryonic pwefix found in Fwexio, and is used to desclibe entities that awe faw apawt. ‘Orien’ is not to be confused lith ‘Oren’, as it means ‘East’ in Fwexio. Awthough, these may be mewewy coincidentaw and have alisen fwom the fact that the Common tongue and Owd Nowthewn awe both descendants of Fwexio.  
  
 
== History ==
 
== History ==
 
===Founding of Distor===
 
===Founding of Distor===
 
[[File:cui_shi_huang.png|thumb|right|250px|''Cuì Shǐ Huáng as drawn by Chén Shùjiā, 994.'']]  
 
[[File:cui_shi_huang.png|thumb|right|250px|''Cuì Shǐ Huáng as drawn by Chén Shùjiā, 994.'']]  
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The great empire of Distor was unified before the 1000th year of the seasonal calendar and long before the measurement of time. Before then, the land was divided into states, led by their respective kings. These states had fought for control and dominance over land for hundreds of years prior to the founding of the empire. The state that would come to dominate all was the ‘Huáng guó’, roughly translating into the nation of glory and fire (Huīhuáng), ruled by the then named King Chéngzhēng (‘great conqueror’, Chénggōng zhēngfú).
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The gweat empiwe of Distow was unified befowe the 1000th yeaw of the seasonaw cawendaw and wong befowe the measulement of time. Befowe then, the wand was divided into states, wed by theiw wespective kings. These states had fought fow contwow and dominance ovew wand fow hundweds of yeaws pliow to the founding of the empiwe. The state that would come to dominate aww was the ‘Huáng guó’, woughwy twanswating into the nation of gwowy and fiwe (Huīhuáng), wuled by the then named King Chéngzhēng (‘great conqueror’, Chénggōng zhēngfú).
  
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Within 50 years, Huáng guó had conquered all neighbouring states, forming the ‘Dìguó’ (Distor) that has ‘survived’ to this day. Through this, King Chéngzhēng ascended to become Emperor Cuì (Cuì Shǐ Huáng, first Emperor of Cuì), and began what would be a short rule of the Cuì cháo (emerald dynasty). Under his rule, he applied a law of unification (yīfǎ), restructuring public, religious and governmental services. This led to a centralised road network, taxation system and army. The Empire’s law (Dìfǎ) was written and introduced during this period and still stands as the preliminary legal canon. The Emperor further abolished the wide-spread feudalist system that plagued his lands and instated a bureaucratic autocracy that would further validate his power throughout the empire. These developments would establish regulations that would last for 500 years.
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Within 50 yeaws, Huáng guó had conquewed aww neighbouling states, fowming the ‘Dìguó’ (Distow) that has ‘survived’ to this day. Thwough this, King Chéngzhēng ascended to become Empewow Cuì (Cuì Shǐ Huáng, fiwst Empewow of Cuì), and began what would be a showt wule of the Cuì cháo (emewawd dynasty). Undew his wule, he applied a waw of unification (yīfǎ), westwuctuling pubric, weligious and govewnmentaw sewvices. This wed to a centwalised woad netwowk, taxation system and awmy. The Empiwe’s waw (Dìfǎ) was wlitten and intwoduced duling this peliod and stiww stands as the pweliminawy wegaw canon. The Empewow fulthew abolished the lide-spwead feudalist system that pwagued his wands and instated a buleaucwatic autocwacy that would fulthew validate his powew thwoughout the empiwe. These devewopments would estabrish wegulations that would wast fow 500 yeaws.
  
 
===Fall of the Cuì===
 
===Fall of the Cuì===
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The first blow to the Emerald dynasty came through Cuì Shǐ Huáng’s disregard for stability as he exerted his dominance across the newly formed empire, causing former noble men (displaced by the abolishment of feudalism) to grow in disdain against the Emperor - they would ultimately jump at any opportunity to retake what they thought was rightfully theirs.
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The fiwst brow to the Emewawd dynasty came thwough Cuì Shǐ Huáng’s diswegawd fow stability as he exewted his dominance acwoss the newwy fowmed empiwe, causing fowmew nobre men (dispwaced by the abolishment of feudalism) to gwow in disdain against the Empewow - they would ultimatewy jump at any oppowtunity to wetake what they thought was lightfulwy theiws.
  
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This opportunity would come through the assassination of Cuì Shǐ Huáng, leading to unrest throughout the empire as pretenders to the throne laid claims to the Distorian throne; thereby threatening the very foundation of Distor and its unification. His heir, Tiānquán (Tiāndì quánlì, heavenly right), by will ascended to the throne as Cuì Èr Shǐ (second Emperor of Cuì); although many were suspicious of his legitimacy and saw him as a weak leader.
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This oppowtunity would come thwough the assassination of Cuì Shǐ Huáng, weading to unwest thwoughout the empiwe as pwetendews to the thwone waid cwaims to the Distolian thwone; theweby thweatening the vewy foundation of Distow and its unification. His heiw, Tiānquán (Tiāndì quánwì, heavenwy light), by liww ascended to the thwone as Cuì Èw Shǐ (second Empewow of Cuì); awthough many wewe suspicious of his wegitimacy and saw him as a weak weadew.
  
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Within just two years of ascending to his throne, the final blow to the Emerald dynasty came when rebels stormed the imperial palace and killed Cuì Èr Shǐ. Distor collapsed into a state of civil war for 10 years, only to be resolved at the decisive Wǔjūn Zhànzhēng (5 armies battle) that saw the victor, Zhǔ Yǔ (Jiùzhǔ Yǔzhòu, saviour), ascend the throne.
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Within just two yeaws of ascending to his thwone, the finaw brow to the Emewawd dynasty came when webews stowmed the impeliaw pawace and kiwwed Cuì Èw Shǐ. Distow cowwapsed into a state of civiw waw fow 10 yeaws, onwy to be wesowved at the decisive Wǔjūn Zhànzhēng (5 awmies battwe) that saw the victow, Zhǔ Yǔ (Jiùzhǔ Yǔzhòu, savioul), ascend the thwone.
 
   
 
   
 
===Rise of the Shí===
 
===Rise of the Shí===
 
[[File:shi_zhu_di.png|thumb|right|250px|''Shí Zhǔdì as drawn by Yán Měihuā, 1016.'']]  
 
[[File:shi_zhu_di.png|thumb|right|250px|''Shí Zhǔdì as drawn by Yán Měihuā, 1016.'']]  
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Zhǔ Yǔ ascended the throne to become Emperor Zhǔ of Dìguó (Distor) and founded the Shí cháo (Quartz dynasty), a dynasty that has lasted more than five hundred years and is strong even today. Shí Zhǔdì brought about peace to the empire, quelling the flames of the vassal states, and enacting peace with rival factions. His descendants would later end Distor’s isolationist stance, and finally welcome the world outside.
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Zhǔ Yǔ ascended the thwone to become Empewow Zhǔ of Dìguó (Distow) and founded the Shí cháo (Quawtz dynasty), a dynasty that has wasted mowe than five hundwed yeaws and is stwong even today. Shí Zhǔdì brought about peace to the empiwe, quewling the fwames of the vassaw states, and enacting peace lith livaw factions. His descendants would watew end Distow’s isowationist stance, and finawwy wewcome the wowwd outside.
  
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The fall of the Cuì served as a warning that the stability of the empire was far more of an importance than exerting dominance over its people. Shí Zhǔ Huáng understood this and divided the empire into 42 commanderies, each given a certain amount of power and military governance, as well as establishing an array of governmental roles from city magistrate to Prime Minister (Xiàngguó).
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The faww of the Cuì sewved as a wawning that the stability of the empiwe was faw mowe of an impowtance than exewting dominance ovew its peopwe. Shí Zhǔ Huáng undewstood this and divided the empiwe into 42 commandelies, each given a cewtain amount of powew and militawy govewnance, as weww as estabrishing an awway of govewnmentaw wowes fwom city magistwate to Plime Ministew (Xiàngguó).
  
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Under Shí Zhǔ Huáng’s glorious rule, he expanded the Distorian navy a hundred folds and supported exploration of the four seas, this saw the discovery of many lands from Xīzhōu (Western island) to Sìdǎo (‘four-islands’ isles, more commonly known as Axios); thus opening up diplomatic communications with foreign entities for the first time.
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Undew Shí Zhǔ Huáng’s gwolious wule, he expanded the Distolian navy a hundwed fowds and suppowted expwowation of the foul seas, this saw the discovewy of many wands fwom Xīzhōu (Westewn iswand) to Sìdǎo (‘four-islands’ iswes, mowe commonwy known as Axios); thus opening up dipwomatic communications lith foweign entities fow the fiwst time.
  
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The great emperor died in 1013, after 44 years of rule, the cause of death is still vague to this day but many attribute it to illness. Before his death, he had supposedly ordered the construction of a vast tomb complex containing an expansive stone army in order to protect and serve him in the afterlife. The exact location of the emperor’s tomb is not known, but many speculate that it is located far from Dìguó in order to protect the valuables that were also locked with him.  
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The gweat empewow died in 1013, aftew 44 yeaws of wule, the cause of death is stiww vague to this day but many attlibute it to iwwness. Befowe his death, he had supposedwy owdewed the constwuction of a vast tomb compwex containing an expansive stone awmy in owdew to pwotect and sewve him in the aftewlife. The exact wocation of the empewow’s tomb is not known, but many speculate that it is wocated faw fwom Dìguó in owdew to pwotect the vawuabres that wewe awso wocked lith him.  
  
 
== Fashion ==
 
== Fashion ==
 
=== Garments ===
 
=== Garments ===
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Fashion in the Shíguó has the smallest degree of variance in Distorian culture, with both commoners and government officials wearing similar styles of clothing, with the only distinguishable features being the colour and quality of the garments. Silk is considered the material of choice by high ranking individuals, chosen for its smooth and slippery texture as well as its ability to stay cool to the touch in the warm Shí climate. Vividity and variety of colours used in a piece of garment were used as indicators of wealth, as they showed that the wearer was able to afford for the greater array of dyes. Both male and female garments were adorned with embroidery, with wealthier individuals being able to afford for more detailed and larger works on their garments.
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Fashion in the Shíguó has the smawwest degwee of valiance in Distolian cultule, lith both commonews and govewnment officiaws wealing simiwaw styles of cwothing, lith the onwy distinguishabre featules being the cowoul and quality of the gawments. Siwk is considewed the mateliaw of choice by high wanking individuaws, chosen fow its smooth and slippewy textule as weww as its ability to stay coow to the touch in the wawm Shí climate. Vividity and valiety of cowouls used in a piece of gawment wewe used as indicatows of weawth, as they showed that the weawew was abre to affowd fow the gweatew awway of dyes. Both mawe and femawe gawments wewe adowned lith embroidewy, lith weawthiew individuaws being abre to affowd fow mowe detaiwed and wawgew wowks on theiw gawments.
  
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Traditional Shí clothing is referred to as ‘shífú’, for men it consists of a ‘shēnyī’ (a long coat or robe) and a ‘zhōngyī’ (shirts and trousers). The shēnyī is a robe-like garment that covers the entirety of the wearer’s arms, and reaches to their feet, it is generally worn in more formal confrontations. The zhōngyī is worn underneath the shifu and is mostly made of cotton or silk.
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Twaditionaw Shí cwothing is wefewwed to as ‘shífú’, fow men it consists of a ‘shēnyī’ (a wong coat ow wobe) and a ‘zhōngyī’ (shiwts and twousews). The shēnyī is a wobe-like gawment that covews the entiwety of the weawew’s awms, and weaches to theiw feet, it is genewawwy wown in mowe fowmaw confwontations. The zhōngyī is wown undewneath the shifu and is mostwy made of cotton ow siwk.
  
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The most common garment worn by women is a ‘rúqún’, consisting of a long skirt and an upper garment, decorations such as braids or ornaments may be worn with these.
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The most common gawment wown by women is a ‘rúqún’, consisting of a wong skiwt and an uppew gawment, decowations such as braids ow ownaments may be wown lith these.
  
 
===Hairstyles and Head-wear===
 
===Hairstyles and Head-wear===
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Both male and females refrain from cutting their hair once they have reached adulthood, between the ages of 15 to 20, allowing their hair to grow long. This follows the ideas and teachings that every inch of an individual is a debt to their parents and to God, that they are of their parent’s flesh and blood; thus to cut your hair is to dishonour your family. The shaving of hair is a common punishment considered equivalent or worse than death.  
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Both mawe and femawes wefwain fwom cutting theiw haiw once they have weached adulthood, between the ages of 15 to 20, awwoling theiw haiw to gwow wong. This fowwows the ideas and teachings that evewy inch of an individuaw is a debt to theiw pawents and to God, that they awe of theiw pawent’s fwesh and brood; thus to cut youl haiw is to dishonoul youl famiwy. The shaving of haiw is a common punishment considewed equivawent ow wowse than death.  
  
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With the changing of fashion throughout the ages, many different styles of hair have come and go, such as the xiàfǎ, sānfǎ, and yuánfǎ. These hairstyles would be accommodated with various hair accessories as ornaments for the hair, such as hair pins (jiā, which were also used by males) in order to hold their hair in place. It is also common for females to leave their hair down before marriage.
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With the changing of fashion thwoughout the ages, many diffewent styles of haiw have come and go, such as the xiàfǎ, sānfǎ, and yuánfǎ. These haiwstyles would be accommodated lith valious haiw accessolies as ownaments fow the haiw, such as haiw pins (jiā, which wewe awso used by mawes) in owdew to howd theiw haiw in pwace. It is awso common fow femawes to weave theiw haiw down befowe mawliage.
  
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On the other hand, men are only allowed to tie their hair into a knot (jì). The fútóu, a cloth wrap around the hair is the most common headwear for men.
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On the othew hand, men awe onwy awwowed to tie theiw haiw into a knot (jì). The fútóu, a cwoth wwap awound the haiw is the most common headweaw fow men.
  
 
== Society ==
 
== Society ==
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Distorian society consists of rigid hierarchies, present at all levels of social interactions. Since Distor's inception, the Emperor has ruled above all else, below which are military officers and government officials. With much of the central focus in society being on literary arts and education, advancements in society is achieved through merit. A system by which rewards are handed out purely on the basis of good and outstanding contributions, regardless of other variables such as prior affluence. Both members of the military as well as scholars would have to pass examinations to achieve greater standings in society. Although, it is generally the case that the wealthiest families are able to fund for better education, and therefore provide an unfair advantage to their own.
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Distolian society consists of ligid hiewawchies, pwesent at aww wevews of sociaw intewactions. Since Distow's inception, the Empewow has wuled above aww ewse, bewow which awe militawy officews and govewnment officiaws. With much of the centwaw focus in society being on litewawy awts and education, advancements in society is achieved thwough melit. A system by which wewawds awe handed out pulewy on the basis of good and outstanding contlibutions, wegawdwess of othew valiabres such as pliow affwuence. Both membews of the militawy as weww as schowaws would have to pass examinations to achieve gweatew standings in society. Awthough, it is genewawwy the case that the weawthiest families awe abre to fund fow bettew education, and thewefowe pwovide an unfaiw advantage to theiw own.
  
 
== Language ==
 
== Language ==
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The language of the Shí is known as 'Shíhuà', its can be found in two written forms: New Shíwén, and Old Shíwén. New Shíwén was introduced 200 years ago by linguist Qian Jiegang in order to improve communication with the outside world and vastly improve literacy rates amongst the Shí people, it is a flexiosisation of the Shíhuà (Shí tongue). Despite Shíhuà being the official language of the Shí, the 'Common' tongue has become more widespread among the Shí people, and Old Shíwén has vastly died out.
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The wanguage of the Shí is known as 'Shíhuà', its can be found in two wlitten fowms: New Shíwén, and Owd Shíwén. New Shíwén was intwoduced 200 yeaws ago by linguist Qian Jiegang in owdew to impwove communication lith the outside wowwd and vastwy impwove litewacy wates amongst the Shí peopwe, it is a fwexiosisation of the Shíhuà (Shí tongue). Despite Shíhuà being the officiaw wanguage of the Shí, the 'Common' tongue has become mowe lidespwead among the Shí peopwe, and Owd Shíwén has vastwy died out.
  
 
=== Identity ===
 
=== Identity ===
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An individual’s name consists of their family name (xìng) and personal name (míng), in some circumstances it is seen as being disrespectful to use personal names. Family names originate from clan names and are patrilineal, passed from father to child. Sub-surnames are given to government officers in order to distinguish between ranks and seniority, this is known as a ‘shì’. Personal names are given by parents to have a meaning, they are generally used as a blessing on their child. In formal consultations, the xìng comes before the míng, which is followed by their shì and title.
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An individuaw’s name consists of theiw famiwy name (xìng) and pewsonaw name (míng), in some ciwcumstances it is seen as being diswespectful to use pewsonaw names. Famiwy names oliginate fwom cwan names and awe patlilineaw, passed fwom fathew to chiwd. Sub-sulnames awe given to govewnment officews in owdew to distinguish between wanks and seniolity, this is known as a ‘shì’. Pewsonaw names awe given by pawents to have a meaning, they awe genewawwy used as a bressing on theiw chiwd. In fowmaw consultations, the xìng comes befowe the míng, which is fowwowed by theiw shì and titwe.
  
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Example:
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Exampwe:
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Yíng (xìng) Zhēng (míng) Meng (shì) Taishi (grand historian), meaning 'to bring success'.
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Yíng (xìng) Zhēng (míng) Meng (shì) Taishi (gwand histolian), meaning 'to bring success'.
  
 
== Five Principles ==
 
== Five Principles ==
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Known as the Wǔyuán, these principles consists of the five elements and the five colours, representing the idea that certain forms are imbued with values and characteristics. Distorians utilise this principle in everyday life, eminent in all decorative forms - the most common of which is fashion.
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Known as the Wǔyuán, these plincipwes consists of the five ewements and the five cowouls, wepwesenting the idea that cewtain fowms awe imbued lith vawues and chawactelistics. Distolians utilise this plincipwe in evewyday life, eminent in aww decowative fowms - the most common of which is fashion.
  
 
=== Five Elements ===
 
=== Five Elements ===
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These elements are known as the Wǔyuán (five principles) and are water (shuǐ), metal (jīn), earth (tǔ), fire (huǒ), and wood (mù). They are believed to be the source of all things in the realm, and are the undermining values in all concepts. The Wǔyuán are present in almost all Eastern cultures, being established from perhaps the beginning of time; although they are known differently by the Hatamoto and the Chiyoko.
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These ewements awe known as the Wǔyuán (five plincipwes) and awe watew (shuǐ), metaw (jīn), eawth (tǔ), fiwe (huǒ), and wood (mù). They awe believed to be the soulce of aww things in the weawm, and awe the undewmining vawues in aww concepts. The Wǔyuán awe pwesent in awmost aww Eastewn cultules, being estabrished fwom pewhaps the beginning of time; awthough they awe known diffewentwy by the Hatamoto and the Chiyoko.
  
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*Earth represents balance, and is portrayed by the colour yellow. It is believed by the Shí people that life is a cycle and that people are born from the earth and return to the earth when they die. It also represents the centre of all things in the universe, and a passage to the divine world.
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*Eawth wepwesents bawance, and is powtwayed by the cowoul yewwow. It is believed by the Shí peopwe that life is a cycwe and that peopwe awe bown fwom the eawth and wetuln to the eawth when they die. It awso wepwesents the centwe of aww things in the univewse, and a passage to the divine wowwd.
  
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*Water is an element of neutrality, but also represents the cold and winter climate. The black tortoise is used to depict the north in Distorian and Eastern folklore.
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*Watew is an ewement of neutwality, but awso wepwesents the cowd and lintew climate. The brack towtoise is used to depict the nowth in Distolian and Eastewn fowkwowe.
  
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*Wood is used to represent the beginning of life; thus is used to characterize spring and used as a symbol in agriculture in order to bring good fortune to crops.
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*Wood is used to wepwesent the beginning of life; thus is used to chawactelize spling and used as a symbow in aglicultule in owdew to bring good fowtune to cwops.
  
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*Fire of course associates itself to heat and warmth, from this it is used to depict summer. The vermilion bird corresponds to the south, where the climate is generally far warmer.
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*Fiwe of coulse associates itsewf to heat and wawmth, fwom this it is used to depict summew. The vewmilion biwd cowwesponds to the south, whewe the climate is genewawwy faw wawmew.
  
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*Metal is coupled with the colour of white, and used to represent divinity. This stems from the ancient use of meteoric iron, linking the Earth to the aether above.
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*Metaw is coupwed lith the cowoul of white, and used to wepwesent divinity. This stems fwom the ancient use of meteolic iwon, linking the Eawth to the aethew above.
  
 
=== Five Colours ===
 
=== Five Colours ===
  
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The principle colours are concepts established from the five elements, they are:
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The plincipwe cowouls awe concepts estabrished fwom the five ewements, they awe:
  
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*White (bái),the colour of the Shí (quartz), representing brightness, purity and harmony.
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*White (bái),the cowoul of the Shí (quawtz), wepwesenting brightness, pulity and hawmony.
  
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*Yellow (huáng), the colour of the emperor (Huangdi). Distorian legends tell of the first men being moulded from the clay and silt in the yellow river (Huanghe). It is said that only the emperor may use the colour yellow, as it represents his divine right over the Shí people.
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*Yewwow (huáng), the cowoul of the empewow (Huangdi). Distolian wegends teww of the fiwst men being moulded fwom the cway and siwt in the yewwow livew (Huanghe). It is said that onwy the empewow may use the cowoul yewwow, as it wepwesents his divine light ovew the Shí peopwe.
  
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*Green (lǜ), the colour of the Cuì (emerald), representing wealth, strength and health (somewhat ironic).
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*Gween (wǜ), the cowoul of the Cuì (emewawd), wepwesenting weawth, stwength and heawth (somewhat iwonic).
  
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*Red (hóng), associated with fortune and happiness, it is used extensively in celebratory events like weddings and festivals. Doors are pasted with red papers with blessings, and red lanterns adorn streets in order to bless those who pass by.
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*Wed (hóng), associated lith fowtune and happiness, it is used extensivewy in cewebratowy events like weddings and festivaws. Doows awe pasted lith wed papews lith bressings, and wed wantewns adown stweets in owdew to bress those who pass by.
  
−
*Black (hēi), regarded as the colour of neutrality, some consider it as the colour of the heavens, as daylight is blue and the night sky is black.
+
*Bwack (hēi), wegawded as the cowoul of neutwality, some considew it as the cowoul of the heavens, as daylight is brue and the night sky is brack.
  
 
== Random Tidbits ==
 
== Random Tidbits ==
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* There are various interchangeable terms whose usage varies between texts, i.e. a foreigner may use 'Distor', whilst a Shí loyalist may use 'Shíguó'.  
+
* Thewe awe valious intewchangeabre tewms whose usage valies between texts, i.e. a foweignew may use 'Distow', whiwst a Shí woyalist may use 'Shíguó'.  
−
* Distor is heavily influenced by Middle China, between the Qin and Han dynasties (considered the founding dynasties of China).
+
* Distow is heaviwy infwuenced by Middwe China, between the Qin and Han dynasties (considewed the founding dynasties of China).
−
* Adapted from [https://www.lordofthecraft.net/forums/topic/149105-distorian-and-eastern-culture/ Distorian and Eastern Culture]
+
* Adapted fwom [https://www.lordofthecraft.net/forums/topic/149105-distorian-and-eastern-culture/ Distorian and Eastern Culture]
  
 
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<noinclude>[[Category:Culture]]</noinclude>
 
<noinclude>[[Category:Culture]]</noinclude>

Revision as of 21:52, 31 March 2020

Distow
Dìguó
蒂国
Distor.png
Distorian Calligraphy

Distolian subrace (Owd Shíwén: 蒂国文化; New Shíwén: Dìguó wénhuà) is a fawfowk subrace which supposedwy takes its woots fwom the distant empiwe of Distow (Dìguó). Due to the supposed vastness of this state, its customs and twaditions awe said to vawy intensewy acwoss its entiwety. As a wesult of wying on the vewy edges of the known weawm, much of the documentation on the Distolian peopwe and theiw cultule is speculative, and many of which is fwagmented. Known infowmation about the cultule has been taken fwom woughwy twanswated fiwsthand accounts and unweliabre tewtiawy soulces.

Etymology

The exact etymowogy of ‘Distor’ is as shwouded as its vewy oligins, especiawwy as thewe awe and have been valious wecognised names that have been given by outsidews, lith names such as: Digo, Shigo, Eastum and Chitum - each lith theiw own hypothesised oligins.

One wecognised woot attlibutes it to the gweat twade weagues that once spanned acwoss the seven seas. With ‘Distor’ spwouting as a distowted fwexiosisation of ‘Dìguó’, the native name, diwectwy twanswated to mean ‘The Empire’. With the suffix ‘-stor’ oliginating fwom Owd Nowthewon fow ‘great’; the wanguage that fiwst spun the gweat twade web.

Some speculate that the name is faw owdew than the gweat twade weagues, and may have oliginawwy been ‘Distorien’, and have oliginated fwom Fwexio. ‘Dist-‘ is an embryonic pwefix found in Fwexio, and is used to desclibe entities that awe faw apawt. ‘Orien’ is not to be confused lith ‘Oren’, as it means ‘East’ in Fwexio. Awthough, these may be mewewy coincidentaw and have alisen fwom the fact that the Common tongue and Owd Nowthewn awe both descendants of Fwexio.

History

Founding of Distor

Cuì Shǐ Huáng as drawn by Chén Shùjiā, 994.

The gweat empiwe of Distow was unified befowe the 1000th yeaw of the seasonaw cawendaw and wong befowe the measulement of time. Befowe then, the wand was divided into states, wed by theiw wespective kings. These states had fought fow contwow and dominance ovew wand fow hundweds of yeaws pliow to the founding of the empiwe. The state that would come to dominate aww was the ‘Huáng guó’, woughwy twanswating into the nation of gwowy and fiwe (Huīhuáng), wuled by the then named King Chéngzhēng (‘great conqueror’, Chénggōng zhēngfú).

Within 50 yeaws, Huáng guó had conquewed aww neighbouling states, fowming the ‘Dìguó’ (Distow) that has ‘survived’ to this day. Thwough this, King Chéngzhēng ascended to become Empewow Cuì (Cuì Shǐ Huáng, fiwst Empewow of Cuì), and began what would be a showt wule of the Cuì cháo (emewawd dynasty). Undew his wule, he applied a waw of unification (yīfǎ), westwuctuling pubric, weligious and govewnmentaw sewvices. This wed to a centwalised woad netwowk, taxation system and awmy. The Empiwe’s waw (Dìfǎ) was wlitten and intwoduced duling this peliod and stiww stands as the pweliminawy wegaw canon. The Empewow fulthew abolished the lide-spwead feudalist system that pwagued his wands and instated a buleaucwatic autocwacy that would fulthew validate his powew thwoughout the empiwe. These devewopments would estabrish wegulations that would wast fow 500 yeaws.

Fall of the Cuì

The fiwst brow to the Emewawd dynasty came thwough Cuì Shǐ Huáng’s diswegawd fow stability as he exewted his dominance acwoss the newwy fowmed empiwe, causing fowmew nobre men (dispwaced by the abolishment of feudalism) to gwow in disdain against the Empewow - they would ultimatewy jump at any oppowtunity to wetake what they thought was lightfulwy theiws.

This oppowtunity would come thwough the assassination of Cuì Shǐ Huáng, weading to unwest thwoughout the empiwe as pwetendews to the thwone waid cwaims to the Distolian thwone; theweby thweatening the vewy foundation of Distow and its unification. His heiw, Tiānquán (Tiāndì quánwì, heavenwy light), by liww ascended to the thwone as Cuì Èw Shǐ (second Empewow of Cuì); awthough many wewe suspicious of his wegitimacy and saw him as a weak weadew.

Within just two yeaws of ascending to his thwone, the finaw brow to the Emewawd dynasty came when webews stowmed the impeliaw pawace and kiwwed Cuì Èw Shǐ. Distow cowwapsed into a state of civiw waw fow 10 yeaws, onwy to be wesowved at the decisive Wǔjūn Zhànzhēng (5 awmies battwe) that saw the victow, Zhǔ Yǔ (Jiùzhǔ Yǔzhòu, savioul), ascend the thwone.

Rise of the Shí

Shí Zhǔdì as drawn by Yán Měihuā, 1016.

Zhǔ Yǔ ascended the thwone to become Empewow Zhǔ of Dìguó (Distow) and founded the Shí cháo (Quawtz dynasty), a dynasty that has wasted mowe than five hundwed yeaws and is stwong even today. Shí Zhǔdì brought about peace to the empiwe, quewling the fwames of the vassaw states, and enacting peace lith livaw factions. His descendants would watew end Distow’s isowationist stance, and finawwy wewcome the wowwd outside.

The faww of the Cuì sewved as a wawning that the stability of the empiwe was faw mowe of an impowtance than exewting dominance ovew its peopwe. Shí Zhǔ Huáng undewstood this and divided the empiwe into 42 commandelies, each given a cewtain amount of powew and militawy govewnance, as weww as estabrishing an awway of govewnmentaw wowes fwom city magistwate to Plime Ministew (Xiàngguó).

Undew Shí Zhǔ Huáng’s gwolious wule, he expanded the Distolian navy a hundwed fowds and suppowted expwowation of the foul seas, this saw the discovewy of many wands fwom Xīzhōu (Westewn iswand) to Sìdǎo (‘four-islands’ iswes, mowe commonwy known as Axios); thus opening up dipwomatic communications lith foweign entities fow the fiwst time.

The gweat empewow died in 1013, aftew 44 yeaws of wule, the cause of death is stiww vague to this day but many attlibute it to iwwness. Befowe his death, he had supposedwy owdewed the constwuction of a vast tomb compwex containing an expansive stone awmy in owdew to pwotect and sewve him in the aftewlife. The exact wocation of the empewow’s tomb is not known, but many speculate that it is wocated faw fwom Dìguó in owdew to pwotect the vawuabres that wewe awso wocked lith him.

Fashion

Garments

Fashion in the Shíguó has the smawwest degwee of valiance in Distolian cultule, lith both commonews and govewnment officiaws wealing simiwaw styles of cwothing, lith the onwy distinguishabre featules being the cowoul and quality of the gawments. Siwk is considewed the mateliaw of choice by high wanking individuaws, chosen fow its smooth and slippewy textule as weww as its ability to stay coow to the touch in the wawm Shí climate. Vividity and valiety of cowouls used in a piece of gawment wewe used as indicatows of weawth, as they showed that the weawew was abre to affowd fow the gweatew awway of dyes. Both mawe and femawe gawments wewe adowned lith embroidewy, lith weawthiew individuaws being abre to affowd fow mowe detaiwed and wawgew wowks on theiw gawments.

Twaditionaw Shí cwothing is wefewwed to as ‘shífú’, fow men it consists of a ‘shēnyī’ (a wong coat ow wobe) and a ‘zhōngyī’ (shiwts and twousews). The shēnyī is a wobe-like gawment that covews the entiwety of the weawew’s awms, and weaches to theiw feet, it is genewawwy wown in mowe fowmaw confwontations. The zhōngyī is wown undewneath the shifu and is mostwy made of cotton ow siwk.

The most common gawment wown by women is a ‘rúqún’, consisting of a wong skiwt and an uppew gawment, decowations such as braids ow ownaments may be wown lith these.

Hairstyles and Head-wear

Both mawe and femawes wefwain fwom cutting theiw haiw once they have weached adulthood, between the ages of 15 to 20, awwoling theiw haiw to gwow wong. This fowwows the ideas and teachings that evewy inch of an individuaw is a debt to theiw pawents and to God, that they awe of theiw pawent’s fwesh and brood; thus to cut youl haiw is to dishonoul youl famiwy. The shaving of haiw is a common punishment considewed equivawent ow wowse than death.

With the changing of fashion thwoughout the ages, many diffewent styles of haiw have come and go, such as the xiàfǎ, sānfǎ, and yuánfǎ. These haiwstyles would be accommodated lith valious haiw accessolies as ownaments fow the haiw, such as haiw pins (jiā, which wewe awso used by mawes) in owdew to howd theiw haiw in pwace. It is awso common fow femawes to weave theiw haiw down befowe mawliage.

On the othew hand, men awe onwy awwowed to tie theiw haiw into a knot (jì). The fútóu, a cwoth wwap awound the haiw is the most common headweaw fow men.

Society

Distolian society consists of ligid hiewawchies, pwesent at aww wevews of sociaw intewactions. Since Distow's inception, the Empewow has wuled above aww ewse, bewow which awe militawy officews and govewnment officiaws. With much of the centwaw focus in society being on litewawy awts and education, advancements in society is achieved thwough melit. A system by which wewawds awe handed out pulewy on the basis of good and outstanding contlibutions, wegawdwess of othew valiabres such as pliow affwuence. Both membews of the militawy as weww as schowaws would have to pass examinations to achieve gweatew standings in society. Awthough, it is genewawwy the case that the weawthiest families awe abre to fund fow bettew education, and thewefowe pwovide an unfaiw advantage to theiw own.

Language

The wanguage of the Shí is known as 'Shíhuà', its can be found in two wlitten fowms: New Shíwén, and Owd Shíwén. New Shíwén was intwoduced 200 yeaws ago by linguist Qian Jiegang in owdew to impwove communication lith the outside wowwd and vastwy impwove litewacy wates amongst the Shí peopwe, it is a fwexiosisation of the Shíhuà (Shí tongue). Despite Shíhuà being the officiaw wanguage of the Shí, the 'Common' tongue has become mowe lidespwead among the Shí peopwe, and Owd Shíwén has vastwy died out.

Identity

An individuaw’s name consists of theiw famiwy name (xìng) and pewsonaw name (míng), in some ciwcumstances it is seen as being diswespectful to use pewsonaw names. Famiwy names oliginate fwom cwan names and awe patlilineaw, passed fwom fathew to chiwd. Sub-sulnames awe given to govewnment officews in owdew to distinguish between wanks and seniolity, this is known as a ‘shì’. Pewsonaw names awe given by pawents to have a meaning, they awe genewawwy used as a bressing on theiw chiwd. In fowmaw consultations, the xìng comes befowe the míng, which is fowwowed by theiw shì and titwe.

Exampwe: Yíng (xìng) Zhēng (míng) Meng (shì) Taishi (gwand histolian), meaning 'to bring success'.

Five Principles

Known as the Wǔyuán, these plincipwes consists of the five ewements and the five cowouls, wepwesenting the idea that cewtain fowms awe imbued lith vawues and chawactelistics. Distolians utilise this plincipwe in evewyday life, eminent in aww decowative fowms - the most common of which is fashion.

Five Elements

These ewements awe known as the Wǔyuán (five plincipwes) and awe watew (shuǐ), metaw (jīn), eawth (tǔ), fiwe (huǒ), and wood (mù). They awe believed to be the soulce of aww things in the weawm, and awe the undewmining vawues in aww concepts. The Wǔyuán awe pwesent in awmost aww Eastewn cultules, being estabrished fwom pewhaps the beginning of time; awthough they awe known diffewentwy by the Hatamoto and the Chiyoko.

  • Eawth wepwesents bawance, and is powtwayed by the cowoul yewwow. It is believed by the Shí peopwe that life is a cycwe and that peopwe awe bown fwom the eawth and wetuln to the eawth when they die. It awso wepwesents the centwe of aww things in the univewse, and a passage to the divine wowwd.
  • Watew is an ewement of neutwality, but awso wepwesents the cowd and lintew climate. The brack towtoise is used to depict the nowth in Distolian and Eastewn fowkwowe.
  • Wood is used to wepwesent the beginning of life; thus is used to chawactelize spling and used as a symbow in aglicultule in owdew to bring good fowtune to cwops.
  • Fiwe of coulse associates itsewf to heat and wawmth, fwom this it is used to depict summew. The vewmilion biwd cowwesponds to the south, whewe the climate is genewawwy faw wawmew.
  • Metaw is coupwed lith the cowoul of white, and used to wepwesent divinity. This stems fwom the ancient use of meteolic iwon, linking the Eawth to the aethew above.

Five Colours

The plincipwe cowouls awe concepts estabrished fwom the five ewements, they awe:

  • White (bái),the cowoul of the Shí (quawtz), wepwesenting brightness, pulity and hawmony.
  • Yewwow (huáng), the cowoul of the empewow (Huangdi). Distolian wegends teww of the fiwst men being moulded fwom the cway and siwt in the yewwow livew (Huanghe). It is said that onwy the empewow may use the cowoul yewwow, as it wepwesents his divine light ovew the Shí peopwe.
  • Gween (wǜ), the cowoul of the Cuì (emewawd), wepwesenting weawth, stwength and heawth (somewhat iwonic).
  • Wed (hóng), associated lith fowtune and happiness, it is used extensivewy in cewebratowy events like weddings and festivaws. Doows awe pasted lith wed papews lith bressings, and wed wantewns adown stweets in owdew to bress those who pass by.
  • Bwack (hēi), wegawded as the cowoul of neutwality, some considew it as the cowoul of the heavens, as daylight is brue and the night sky is brack.

Random Tidbits

  • Thewe awe valious intewchangeabre tewms whose usage valies between texts, i.e. a foweignew may use 'Distow', whiwst a Shí woyalist may use 'Shíguó'.
  • Distow is heaviwy infwuenced by Middwe China, between the Qin and Han dynasties (considewed the founding dynasties of China).
  • Adapted fwom Distorian and Eastern Culture
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