The Khonma Tribe

The Khonma Tribe Country: Rasdom of Melle Titles: Ras of Ikhaya Founder:Jobaku'Khonma Current Head: Melesse Alem Zewedu Totem:The Leopard Ethnicity: Ghanyan

The Khonma Tribe, also known as the Khonmahkites, are one of the founding tribes of the Chieftaincy of Ghanyah, eventually the Rasdom of Melle. They are one of the most militarized tribes in the Chieftaincy, with some of the strongest warriors in the land.

History

The Origins of the Khonma (Khonmahkite) date back to before known recordings of Atlasian chronicle. Reigning from the sand dunes of the North, these nomadic peoples behold traits of tribal, cultural antipathy from the already established minorities we see in the known world today. The earliest known Khonmahkite went by the name of Jobaku, a powerful individual who ruled over the Matetchu Tribe. After years of prosperous yet idle sovereignty by the now senescent Chieftain, a time for a new successor was imminent. As Jobaku fathered no legitimate heir, the seat at the head of this vast tribe was almost left vacant on the premise that Jobaku’s tenure veered towards a bloody end. Of that it did too, by the hands of a rising almost adolescent warrior by the name of Dingiswana, a prominent combatant renowned among most. Dingiswana was said to be behind the assassination of Jobaku so that he may rule the prominent tribe himself. Given the derisory attitude that comes with youth, Dingiswana was aesthetically a spectacle to feature, with an ample, muscular frame with embroiled, pattern like scar's scattering over his skin almost as in an intimidating skin condition, one might say he unquestionably looked the component to lead these nomadic people. However governing an unorganized populace was no easy task. As economy began to plummet, food shortages were a regular occurrence, and public unrest within the tribe stirred evident. Panicked by witnessing his own people challenge his right to rule, the Chieftain Dingiswana took a more militarized approach to ease the potential uprising.

He ordered the killing of any conspirators towards his claim to the throne within the confines of their own home with their families as audience. If these families were to oppose the killing of their husband or father, they too would be considered traitors to the tribe and killed on site also. This chaotic descent into anarchy cost the lives of hundreds. Once the dust had settled and the conflict between the tribe and their chief had ceased, a pregnant woman came forward having just birthed a child, claiming it to be the love child of Chieftain Dingiswana himself during the tyrannical usurpation. Little evidence is known to support this, however it was a favoured theory at the time with only the Chieftain himself bold enough to object. Dingiswana sought to stomp out this love child from the picture to his reign and set out to hunt and kill the child on the week of it’s birth.

In order to protect her child's life, the now mother rushed to a passing Caravansary, handing over all her worldly possessions and wealth (consisting of cattle and bead jewellery) in exchange for them to take her child with them and ensure no harm come of it. The Caravan party accepted, and smuggled the child with them away from the tribal territory. After months of trekking through the harsh dessert supplies of the Caravan drew scarcely depressed, with water and food now a wishful commodity the travellers took to drinking the urine of their livestock and consuming the elderly, more attrited of their cattle. With the situation desperate, the abandoned the child by a nearby Oasis and continued on with their journey without hesitation.

After time with the new born now close to death, held blessings as a transient family under the Khonma tribe, stumbled across this abandoned orphan and took it under their wing, bringing it home to nurture and restore to strength under their protection of their home. Months, then years further went by until this child, who they now called ‘Shaka’ is well into his adolescence, now bearing these strange markings particularly on his face and torso. Many condemned the boy in cultural society, deeming him cursed by witchcraft and refusing to acknowledge his very humanity. Upon closer inspection by a local healer, an astonishing discovery was made, as the markings resembled the exact same of the now late Chieftain Dingiswana. Word spread like wildfire across the tribe and neighbouring villages. Notable figures across the land came bearing gifts of worship and true virtue for prophecies now came fulfilled as their rightful monarch returned home. Shaka’Khonma, bewildered by all that is now conscious to him, reluctantly acknowledged his new infamy, and pledged to ensure a prosperous future for the Khonma.

Since his succession, Shaka’Khonma himself has introduced boundless additions to the cultural society we now see them in today. For example adapting the former military weapon preference of the missile javelin, to a more close quarter combat style with the spear dagger and leather tanning shield, turning these pastoral herdsmen to now conquering warriors. Military deployment tactics and reform, introduced the ‘Minas’ currency to his tribe, structural economic stability and much more. In the current day, Shaka’Khonma has now migrated his tribe to the Chieftaincy of Ghanyah.

Culture

Culture for the Khonma is that of every nomadic people, with their lack of technological advancement their livelihood is more in favour of elementary ongoings rather then complex diversions of society, therefore they prefer to keep to themselves. Clothing is a scarce commodity, as the Khonma believe strongly in their connection to the natural world, and see clothing as a means of deceitful hiding. Instead they like to remain bare, using only natural land based materials and substances to decorate their noble entity. In confluence with this, elders and more senior members of the tribe tend to clothe themselves better as a way of keeping their identity to themselves to defend their senior knowledge of wisdom.

Currency or wealth is usually dealt in terms of Livestock in cattle, however the use of Minas is familiar with the Khonma just not within the confines of their own city or peoples. Basic commodities include Maze and Grains for food and Milk from cattle.

In terms of societal culture the Khonma share many traditions and celebratory aspects as the rest of Atlas. Basic causes for celebration for as Birthdays, Weddings and Funerals are all interpreted differently yet transferred over. One example of a distinguished yet renowned part of Khonmahkite culture is the ‘Embuzo’ (translated to ‘fight’), where two Ebuutho (trans Regiment, Military cohort) go head to head for a no holds barred battle. Often seen to commemorate weddings, birthdays, funerals, coronations and festivals.