Celestial Isles

Celestial Empire of the Moon, Stars, and Sea Ik' Ka' Ek' A Kai Malama Apetu'a Akai
Flag
Motto: Kaole matou ke iloa hea ke holau, 'ae matou ke aru
File:Work In Progress
Capital and largest city	Matuwahine
Official languages	Yocatullic (Western dialect)
Recognized languages	Yocatullic (Southern), Yocatullic (Eastern)
Ethnic groups	Yocatulaka (100%) [ESTIMATE]
Demonym(s)	Yocatullic
Government	Tribal confederation
• Ari'i Tapairu	Malama Kai La'au Yocatul
Legislature	Tribal council
History
• Atlantis Event	200-100 BCE
• First settlement	100 BCE-300 CE
• Artisanal Reform	500-700 CE
• Tribal League	1000 CE
• First Contact	1480 CE
• Civil War	1623-1630 CE
• Closed country	1630-1730 CE
• Anthropology rush	1730-1900 CE
• Closed Country: the Sequel	1945-2000 CE
Area
•	40,103.376 km2 (15,484.000 sq mi)
Population
• 2015 estimate	750,000
GDP (nominal)	estimate
• Total	1 Billion USD
HDI	0.4 low
Currency	Kalaka (KLK)
Driving side	right

The Confederation of the Moon, Stars, and Sea (Yocatullic: Ik' Ka' Ek' Akai IPA: [iːkʼaʔɛkʼakʼai]; Common dialect: Malama apetu'a a kai IPA: [malaːma apeːtuʔa a kai]), officially the Celestial Empire of the United Yocatullic Isles of the Twelve Tribes of the Moon, Stars, and Sea (Yocatullic: Kotahi A'ua'a Hona Yocatala Motu'a Te'arua Hapu'a Ik' Ka' Ek' Akai or Kotahi A'ua'a Hona Yocatala Motu'a Te'arua Hapu'a Malama Apetu'a A Kai), often colloquially referred to as the Celestial Isles, is a sovereign archipelago located in the Southern Vehemens Ocean near the equator. It holds a small population of some 750,000 estimated indigenous people, although no official census has ever occurred, with the main population center being the capital city known as Matuwahine. Each island only hosts a single city in which all residents live, with the population surviving primarily on taro production and food imports, with a minor remnant contribution of a hunter-gatherer lifestyle.

The islands were populated by a migrating wave of colonists during the 2nd century BCE after a cataclysmic event on their homeland called Hawa'iki (hawaʔiːkiː). Modern researchers have interpreted the traditional account as a rapid evacuation following a violent volcanic eruption that may have destroyed the original island. Twelve tribes landed on separate islands and settled upon them, living in relative isolation amongst each other apart from the occasional visit by southern neighbors. By the year 1000 CE, the twelve tribes had formed a tribal league, during which the chieftains of each island would meet in the central village of Matuwahine to discuss affairs and establish peaceful relations, although some reports indicate these meetings were issued to ensure war between two islands did not disrupt the peacetime activity of the others. The League endured a civil war from 1623-1630 CE, after which Matuwahine consolidated power and formed a tribal confederation to replace the older treaty. After the formation of the confederation, the country was closed, denying all access to foreigners for a full century. After reopening, a wave of anthropologists rushed to the islands to study their habits and record their language and culture, with the classical Ronorono glyphic script preserved by one such student. Although the islands faced troubles in the next few centuries, they retained independence and underdevelopment. In 1945 CE, the country's borders closed once more, and remained so until 2000 CE. Within the past decade, the site has become a hotspot for ecotourism, as well as anthropologists wishing to study Mesolithic arts and crafts.

The Celestial Isles today retains its tribal confederate structure of governance, with occasional skirmishes. The relative underdevelopment and sense of tradition means that ancient weapons are still in common use in tribal conflict, although machetes have also been adopted for occasional use. The current monarch is High Chieftess Kaila'au of the Yocatul dynasty, which is reported to have existed since the first wave of settlers to the islands. When national issues arise, the chieftains gather in Matuwahine to discuss politics and ensure each has the resources necessary for the good of their people.

The Celestial Isles is not well known throughout Kylaris due to the insular, isolated geography and the previously hostile nature of the indigenous people, although recent availability and openness has allowed researchers to study them in more depth than previously. Due to a lack of data, including a lack of official census, many details about the population of the Celestial Isles are unknown, and a lack of expats in foreign states only further acts as a testament to the difficulty of acquiring detailed information about life inside the Isles.

Ancient History

Ancient history in the Celestial Isles in poorly attested due to a lack of writing, and relies mostly on oral history and legends passed down from generation to generation. According to legend, the Yocatullic people descend from four common clans that evacuated an ancient community known as Hawai'iki after a catastrophic natural event. Following this, the Yocatullic people sailed into the ocean, navigating by the stars, until they reached their current location. Archaeology indicates a lack of an preindigenous population, thus the Yocatullic people are described by all means as indigenous to the region. Small villages were set up, and Yocatullic society began to flourish in its most primitive state.

Hawaiki

Life on Hawaiiki is described as idyllic. Legends say that the weather was always pleasant, that there was a great abundance of food, and that the four clans lived in harmony. What scholars note about these legends is the description of Hawaiki as a highly developed society, with "glimmering rocks" and "crops to outnumber animals", suggesting a late Neolithic, perhaps even early Chalcolithic, state of being. While early scholars suggested that the phrase "glimmering rocks" referred to the introduction of copperworking, it is now commonly believed that this referred to obsidian: a type of volcanic stone with a black glass coating on the outside providing a highly reflective sheen that is still used in the Celestial Isles today. Obsidian has, like standard glass, outstanding potential for sharpness, and it is much more durable and plentiful than flint or bone, while also being very light and easy to carry.

The identity of Hawaiki is currently unknown. Several theories exist as to where the island was, with some suggesting it may have been one of the many clusters of islands to the South, while others theorize it stood in the Arucian Sea. One theory reports that the island was only a few miles away from the Celestial Isles, which is intended to explain how wandering tribes would come across a relatively isolated archipelago, rather than attempting to explain how they would do so with a wide berth of sea and other islands between their homeland and their current location.

The dating of this event is ill defined due to a lack of written resources from the time of occurrence. Because of this, what is known about Hawaiki is pulled from cultural context, oral history, and legend. It is assumed a majority population of Hawaiki perished in a cataclysmic eruption, which matches the narrative provided by oral history, and explains the connotation of Hawaiki to the underworld. A forced migration would also explain why the Yocatullic people as they are known now are largely Mesolithic, whereas the society on Hawaiki is described as Late Neolithic, as a voluntary migration would've likely led to exchange of technologies and a much more advanced society than what is extant. According to a ronorono inscription from Circa 1300 CE, the destruction of Hawaiki occurred "50 generations ago", which, when taken in the context of the Middle Ages, dates the event to the 2nd Century BCE.

The same ronorono inscription which bears a generational count also provides a written description of the event. The modern oral history matches quite closely with the medieval description, and the ronorono reads as follows:

"There was a great cry from the heavens, sounding as a tiger does when it descends upon prey. A mass of fire did rise, fading the moon into obscurity with light so bright that it may have been day. Our mother [the moon] could be seen weeping, her ocean growing more violent, her waves rising to aid us in extinguishing the inferno. The cries of evil spirits rained down as boulders engulfed in flame fell upon our village, and the mana from these spirits manifest in smoke did capture our people and drag them into the darkness. The earth beneath us was torn asunder, and the sharks consumed those who fell into the waters. The jungle was roaring, the red fire did spread. The trees were blazed with light. In a single day and a single night of misfortune, the spirits had abandoned us, and all was lost."

It is believed that the violent nature of this event is the source for the apocalyptic nature of the Yocatullic religion historically.

Muamua Period

The Muamua Period, or the "First" Period, represents the earliest stages of Yocatullic culture. This culture is associated with the proto-Yocatullic language, a lack of writing, an archaic art style that hints to a national origin closer to mainland Coius, and copious amounts of charred skeletons believed to represent early human sacrifice.

The oldest settlement in the Celestial Isles is the city of Makuahina Apetuka Ao'a e Malama, known in short as Matuwahine. The traditional dating for the initial settlement of Matuwahine is circa 100 BCE. Other islands are said to have been colonized within a year of the foundation of Matuwahine by semilegendary accounts. The royal palace of House Yocatul seems to stem from this period, as it contains a large number of artifacts dated from a range of the Last Century BCE. It also possesses many notable features that predate the later Artisinal Reform, and is one of the primary sources for the artistic style of the Early Muamua Period. Very few structures from this time were made from complex stoneworking, although the traditional architecture of the period is preserved in artistic depictions and upkept ancient reed huts. It is sometimes hypothesized that the burnt human sacrifices attest to the earliest stages of a distinctly Yocatullic view on cosmic balance, as seen elsewhere in Coius, by counteracting the water element of humans with fire to maintain the status quo.

The Middle Muamua Period, coinciding roughly with the turn of the calendar to the Common Era and lasting until roughly 400 CE, begins to show the development of a more complex culture. Ritual sacrifices are smaller in number during this period, although their methods of death become more varied; larger temple and tomb complexes see a sudden spike; and tribal raids seem to become more common. Society sees militarization on most islands, with a much greater finding of shark-tooth and obsidian weaponry in both male and female burials. It is believed that this period holds the first instance of a chieftess in the Celestial Isles, where Matuwahine and Wahi'atahua had simultaneous female leaders: Atahua and Kaikalauri, respectively, took power reportedly on the same day and became quick rivals. Me'aulelei rises as a prominent center of culture during this period, under the leadership of Taeao, and grew rapidly to rival Matuwahine and Taikatoa.

The Late Muamua Period is introduced after 400 CE, and seems to reveal a golden age. The three competing powers of Matuwahine, Taikatoa, and Wahi'atahua all spend much time and effort in more art, stone architecture, elaborate ceremony, and begin to develop a type of proto-logographic script depicting both court life and ritual, as well as the everyday life of the people. Throughout the 5th Century, the Big Three were constantly attempting to outperform the others, and a sort of Cold War was implemented throughout the Celestial Isles, with minor powers forming bonds and alliances with one of the more dominant powers. Although this period was short and historically lacking, the artifacts left behind provide a key insight to life during the Muamua Period, and are vital in revealing the foundation for modern Yocatullic culture, recovering the origins of later legends, and reconstructing Proto-Yocatullic culture.

Lonarua Period

The Lonarua, or "Second" period, is marked by a time of increased stability and peace throughout the region. Lasting from C. 700 CE to 1000 CE, the Celestial Isles seems to have undergone a Renaissance during this period, during which a great amount of contact appears to have occurred between the twelve tribes. This period also sees the rise of proto-Ronorono under the form of a presumably logographic script. The first abstraction that is seen in this form is the mention of House Yocatul, in the form of a highly stylized moon glyph. Artifacts from this period are well-preserved, and displays the strong cultural growth of a unique identity during this period. However, proto-Ronorono disappears by the 9th century, and all writing would be missing until C. 1000 CE when the Confederate Council's charter was established.

Despite the excellent preservation of artifacts, there is little known about this period other than the general peace which seemed to occur. A possible population boom occurred, which potentially set off the chain of events leading to the peaceful formation of the Confederate Council in its modern form. The practice of human sacrifice seems to have greatly dipped in this era, with a dramatic increase of well-preserved bodies naturally mummified in various environments across the islands. Examination of the mummies indicate high status, but the prevalence of examples in this period would indicate, rather, a general prosperity rather than a rapid growth of the noble caste. The mummified bodies found on all sides of the islands also indicate a new sense of familiarity and exploration lacking in the Muamua period.

It is believed that the prosperity, and writing of proto-Ronorono, ceased due to a devastating natural disaster which rebirthed the practice of human sacrifice in the region.

Medieval History

During the Middle Ages, the Celestial Isles underwent significant political change. Between 950 and 1050 CE, the archipelago held a tribal council involving all Yocatullic chieftains. This was the beginning of the Confederate Council, and saw a great increase of internal cooperation. It is believed this occurred as a coping mechanism following great loss in the Lonarua Period. The relative stability and rapid growth cement the establishment of the Yocatullic people at the inhabitants of the island, and many styles and sights familiar to modern Yocatullic people were born in this period

Confederate Period

Starting in the 10th century, a period of increasing cooperation occurred. Internal trade reached a peak, and pilgrimages started to become a common occurrence. Elaborate ceremony surrounded Yocatullic life, with rituals for many aspects of daily life. Chieftains were known in this period for offering their aid to one another, and both exchange and size of gifts increased dramatically. In 1066 CE, a Yocatullic text in modern Ronorono was produced describing the formation of a confederation "two generations prior", officially banding the twelve island governments together for the first time.

Around 1000 CE, the Confederate Council held its first official meeting. They produced a list of rules described in the later text, defining the role of a chieftain as a speaker for his people, and that his power was derived from his people. He was not a governor, as a citizen had autonomy, but the chieftain was to make judgement and decisions in regards to the well-being of his people. Therefore, a chieftain was to support his people, and to act always in their best interest lest their inherited, but people-derived, role be withered and illegitimate. It is reported that the chieftains all took a traditional medicine plant, and shared a singular vision. This was, to them, proof that nature willed their deal, and that it produced good mana for all. Modern interpretations believe the plant was hallucinogenic, and may have produced an altered state of mind susceptible to suggestion when the chieftains all stated that their visions were identical.

The freer exchange of people and ideas brought by the Confederate Period opened a Renaissance, where those who studied Yocatullic classical ruins and art, as well as the many learned people of society, traveled the islands. Famous warriors went from island to island doing good deeds, and songs were written about them and recorded on bark, tablets, tombs, and monuments. Grander scale in architecture was introduced in this period, presumably from a steady access to architects. This period coincides with the rapid rise of "New Yocatullic" art and architecture, after the Artisinal Reform at the end of the previous period.

Although the Confederation existed throughout the period, the era between 900 CE and 1300 CE is notable for its particular unity, and is agreed to be the golden era of the Confederation.

Downward Spear Period

This period, named for Yocatullic symbolism, represents a period of rising tension. In Yocatullic art, downward-pointed triangles, or a 'downward spear', represents one's capability and proficiency in martial arts, but their willing actions of not using them. It is associated with mercy and enlightenment. During this era, the society of the Celestial Isles saw increasing militarization. Despite the relative peace between tribes, the importance of warriors to society grew by the year. The social situation of the era has proven complex, owing the growth of the warrior class to no singular occurrence or event.

One significant event during this period was a reaction to the new epic poetry composed about warriors and heroes. Many Yocatullic men began careers as warriors, inspired by old legends of glory and war, as well fascinated by the supposed good moral character of warriors. This boost to morale and social encouragement is ultimately considered a key component, although it is believed that the historical rise of warriors was not solely attributable to this alone.

One theory purports that the Yocatullic Heroic Age occurred due to a general societal need for coping. In the world of sacrifice and fear built by the return of violence to Yocatullic religion, with the heavy emphasis placed during the Confederate Period on the troubled and fragile state of the world, the people needed legends and heroes to rally around and inspire. Some suggest that this emphasized the role of warriors for future generations, whilst imbuing young Yocatullic children listening to the stories with a sense of duty and pride, a need to improve their homes and bring legends to reality.

Another theory ties into the Heroic Age as well, stating that the rise of Yocatullic heroes in bulk encouraged a much greater ritual function of warriors in general society, apart from practical usage. Some say that many enlisted to become warriors to advance themselves in what was, at the time, a caste society that gave lower classes few options for advancement. This served a practical purpose in a relatively peaceful time, advancing culture and society and simultaneously ensuring a better social standing for the warrior and their family.

Contact

In the year 1480, a grand occurrence altered the course of Yocatullic history for centuries to come. A small Hong expeditionary fleet, exploring potential trade routes, drifted far into the ocean and discovered the Celestial Isles. The two cultures made contact, and it was not long before the Hong were shown the great temples of Matuwahine. Rudimentary communication was made available, and soon more than a simple aesthetic similarity to the Negarans became evident. The two exchanged their histories, and the Hong returned home with a few islanders. It was here that Sublustrian wayfaring technique was first observed by outsiders.

Early Modern History

The Early Modern Period had a great influence on the course of Yocatullic history. It would shape many cultural attitudes still present today with regards to things like firearms, foreigners, the idea of empire, and their perceptions on the greater world around them. It is often considered to be irrevocably the most important, and most damaging, era within Yocatullic history. Despite this, a new type of flourishing was achieved by the Yocatullic people with their exploits and demonstrations able to be seen by the outside world for the first time since the Hawaiki incident. This marks the first time that mainland peoples had direct contact with Sublustrians in over a millennium.

Ihi Nui period

The Ihi Nui period, or the "Great Others" period, takes place from 1480 to 1623. During this period, trade between the Celestial Isles and other states, especially the great Euclean maritime empires, experienced unprecedented growth. The first firearms, consisting of matchlock and early flintlock muskets, reached the region in small numbers. The internal stability of the Celestial Isles, known to be strong for the prior centuries, begun to fluctuate once more. The once content lesser chiefs of the archipelago grew zealous, vengeful, and ambitious to a degree not seen since the first settlement of The Isles. Inter-tribal conflict began to grow as a byproduct of the arms trade, with small-scale conflict, serving both ritual and practical purpose, grew in quantity as death toll spiked within the region.

In 1545, an outbreak of smallpox ravaged five islands. Although variants of the disease were known to Sublustria due to the widespread presence of livestock such as chickens, the outbreak was able to spread rapidly. Despite its rapid rise, most of the infected were able to recover, which some attribute to the Islanders' experience with the chicken form of the disease and their ability to not only treat it, but that many had become immune through the chicken variant as well. This only fueled the increasing tensions not only between each island, but between the Yocatullic people and the foreign merchants. Founded in superstition, some of the Yocatullic natives believed that the shamans of the Eucleans had cast the diseases onto them, attempting to wipe them from the island. The mass survival of the outbreak, however, prevented it being seen as a great tragedy.

In 1582, the Ari'i Taunaloa, the chieftain of Matuwahine, caught smallpox. Despite the best efforts of the shamans, he perished the hands of the disease. His only son, scarred by the very same disease, took control and began attempting to curb the aggression and ambition of the other chiefdoms. With his passing in 1615, however, things never recovered properly, and his quest was ultimately a failure. Eight years later began the Yocatullic Civil War, today regarded as the worst conflict to ever set foot upon the Celestial Isles, and a decisive point in Yocatullic history for centuries to come.

Yocatullic Civil War

From 1623 to 1630, the Yocatullic Confederation collapsed into a full civil war. Each of the 12 islands was simultaneously at war with the others, and each fought to advance its own agenda. All sought to restore the Confederation under their own rule, with new guiding philosophies to be established by the victor. At the center of the conflict, Matuwahine was for the duration considered the Kingdom of the Status Quo, seeking to restore what once was, while other chieftains disavowed the previous era as a failed dream.

Matuwahine

The central island of the archipelago, Matuwahine in 1623 held a population slightly larger than its historical rivals, Taikatoa and Me'aulelei. It was considered the capital of the Old Confederation, and boasted many great works of architecture. Considering its central position in the archipelago, the strategic significance of the city could not be denied by any of the participants. Acting almost as a citadel of the old guard of the Isles, it was besieged from all sides during the conflict, and resorted to many clever tricks on the battlefield that are celebrated in The Isles today, and are recognized abroad for their genius character.

At the start of the conflict, the nobles of Matuwahine were considered friendly to foreign visits and residents, and in 1623-1625 was known to attempt to assert itself as the legitimate authority in the region through contracts with foreigners regarding the trade of goods and weaponry, and attempting to monopolize the arms trade within the Celestial Isles proper. By summer of 1625, however, the attitudes previously expressed took a significant downward turn, and xenophobia became dominant among the Yocatullic nobility. In a speech delivered in 1630, this shift of attitude was attributed to the realization of alleged foreign incitement, and the cruelty of the weapons that foreigners brought, as well as a slew of claims regarding the innate barbarity of foreign cultures.

Matuwahine would prove to be the ultimate victor in the conflict, and reestablished itself as the seat of the Confederation. The previous imperial system, however, had collapsed, and the next decades were spent in no small part recovering from the war and attempting to reassert dominance over Sublustria. The xenophobia prevalent among the Yocatullic nobility by the end of the Civil War led to the closure of the Celestial Isles to foreign elements, and attempts to restrict the passage of foreign vessels through Sublustrian waters. It is known that Euclean travelers visited other archipelagos during the post-war era, despite the efforts of Matuwahine.

Taikatoa

The strongest traditional rival of Matuwahine, Taikatoa historically played the most militaristic role across Yocatullic history. Proclaiming the favor of the warrior god of the sun, the people of Taikatoa had long set their eyes on the throne of the confederation. The leadership of Taikatoa encouraged the arms trade above all else when dealing with foreigners, and as a result were often the most well-armed force throughout the conflict. The rich military tradition of the island came full force during the Civil War, when they launched more offensive campaigns than the lower 6 islands combined. In dealing with foreigners, the leaders of Taikatoa were said to be bold and domineering, presenting themselves in a very lordly manner and demanding the respect of the merchants who came to do business. The leaders of Taikatoa were clear in their intentions should they succeed in the war, such being that they would establish a more militaristic presence to prevent another collapse and to ward off foreign threats, attempting to continue the arms trade as before, and potentially to even expand to other Sublustrian chiefdoms in glorious conquest.

Although Taikatoa ultimately lost the war, their ambitions would be carried by Matuwahine thereafter. In the reestablishment of the imperial system across Sublustria, shows of force and some degree of open conflict was held among other archipelagos. Matuwahine would adopt a further degree of xenophobia than Taikatoa itself expressed, but their goals were aligned. The post-war period is widely considered to be an underlying golden age, referred in Yocatullic as a Coconut Age in reference to the rough, coarse, and unsavory exterior containing sweet and refreshing produce within. This attitude stems from a period of detente between two of the three traditional majors of Yocatullic society, and particularly the more militaristic of the group.

Me'aulelei

The younger of Matuwahine's traditional rivals, Me'aulelei was not a chiefdom to be ignored. It had emerged in regional dominance later than Matuwahine and Taikatoa, but it emerged faster and stronger than either of the other two had. A famous hub for artisans, the interests of Me'aulelei were to continue foreign trade through exports from the islands, and importing a variety of goods. This directly contrasted Taikatoa, which sought to increase solely the trade in arms. Me'aulelei was, by far, the largest contributor of indigenous textual evidence of the war, giving graphic descriptions written on tablets of the many battles, the tactics used by each leader, and the ongoing progress of the war. The chieftain reportedly used these writings in attempts to predict and outwit his rivals, although the ultimate result of the war would prove this tactic unsuccessful. Throughout the conflict, Me'aulelei welcomed foreigners, and it was frequently used as a stop to restock supplies and rest, as the settlement was in a relatively safe region of the archipelago that scarce saw invasion.

The safety and hospitality of Me'aulelei did not come without cost, however. Foreigners were often asked to provide tribute, in the form of supplies or weaponry, for the king's guarantee of safety. Refugees who fled to the city were conscripted into civil projects and to supplement the depleted numbers of workers while the local population had converted to soldiers. Me'aulelei reportedly sought not only to strengthen the Confederation under its rule, but to also adopt a foreign models of government inspired by absolutism, and to modernize the Confederation into an Empire and a State in the classical Euclean understanding.

Anareila

Anareila was a humble settlement well-known for its extensive cave complexes, which had been turned to a series of shrines and even a temple built within. Anareila was not a leader in trade like other islands. The village was more well-known as a pilgrimage destination for the Yocatullic faithful, and in the modern day as a popular tourist destination where foreigners can interact with the ancient cave complex and experience traditional culture simultaneously. During the Civil War, Anareila attempted to establish a theocratic bureaucracy to head the confederation, emphasizing the strength of traditional faith over the evil foreign beliefs penetrating society stemming from the trade with outsiders. Anareila sought great isolation, cutting off evangelizers from The Isles and pushing back with the traditional Yocatullic religion harder than any other faction. Their ultimate mission would also be to enforce new religious laws and put a strict temple hierarchy in place to govern the archipelago.

Anareila had a particularly hostile relationship with Ti'ilau, which was known for attempts at syncretizing foreign religious traditions and elements within Sublustrian society. Whereas Ti'ilau was known for founding a native Sublustrian tradition of Sotirian art, Anareila was relatively iconoclastic during this era. No new idols are known to have been produced, and several reports from Me'aulelei indicate that idols captured in war through raids on smaller settlements or through personal effects worn by enemy warriors were ceremonially sacrificed, a sort of cleansing ritual to rid Sublustria of 'invading spirits'. By 1627, Anareila's cult had turned apocalyptic in nature; though its predictions would come true, they would be extremely localized, as much of the priesthood developed during this time would be enslaved, killed, or otherwise removed from office with the reestablishment of order after the war.

Ti'ilau

Ti'ilau was famed in The Isles as the manufacturer of traditional idols known abroad as tiki. Due to this, historians sometimes confuse Ti'ilau and Anareila, however the situation is quite different. Ti'ilau set for itself a mission to welcome foreigners and trade traditional crafts for various goods. This was one of the largest sites of syncretism and foreign missions, as they allowed themselves to be more open to outsiders than many others had. A limited number of crosses and other Sotirian religious icons were produced in Ti'ilau during this period, most notable for their distinctly Sublustrian artistic style. Crosses, for instance, may bear geometric patterns and motifs common in Yocatullic ink art etched into the face and sides, or an icon may depict a Gaullican saint with flowing, black, curly hair and tattoos. One such idol depicts a man labelled as Yehu'a bearing a harpoon. These idols have become quite valuable in the modern day due to their relatively short timeframe of production, although Ti'ilau originally planned to continue crafting these idols and selling them to foreign merchants.

Ti'ilau is known as one of the few factions to attempt to not only continue, but to expand and open trade with foreigners to a significant degree. It was one of the strongest decentralizing factions, seeking to effectively dismantle the Confederation entirely and replace the former political model with a purely mercantile one. Some of the items traded, such as Euclean textiles and brightly dyed cloth, as well as metal trinkets, were repurposed into local ritual usage. In the post-war, these items gained local sanctity, and the society of Ti'ilau has been tentatively described as the world's first cargo cult, or an early appearance of some traits associated therewith.

Tai'a'au

Famed for its beautiful reefs, Tai'a'au was the main advocate for naval power within the Celestial Isles. Although they failed to gather foreign ships, Tai'a'au during this time was a heavy participant in general piracy within the region. They were known to conduct many night raids through the use of traditional boats, namely to drive out mercenaries under the employ of rival tribes. The warriors of the island became quite experienced at the art of boarding foreign ships, although without proper maintenance and without the full knowledge of how to use them, these ships were often scrapped for materials instead. Captured cannons were laid ashore as a coastal defense battery.

Tai'a'au sought largely to reinforce a sort of naval supremacy, an idea that had been catching in Euclea around the same time, and this is believed to have been driven by both foreign intellectual influence as well as practical concerns. Sublustria was a collection of archipelagos, and naval supremacy would allow a power to dominate trade and movement throughout the region, as well as potentially starve cities or villages by cutting access to waterborne food sources and resources. Euclean maps are known to have been sold in this tribe, and tentative reports of colonial missions launched from Tai'a'au remain popular in the historical discussion.

Meamauaruna

Known as the island with some of the roughest terrain in the archipelago, Meamauaruna was the site of several famous battles. It was here that the tactical genius of Alohilani and Kakarauri were demonstrated by clever usage of the terrain and adaptation of weaponry. Playing largely on the defensive, the goal of Meamauaruna was not actually laid out - rather, their stated goal was mere survival throughout the war. As a result, though, it engaged in battles and piracy against anti-union groups while not particularly attempting to advance itself. The belief of the island was that, having outlasted the rest of the Isles, they would be the most prosperous in years to come and would be able to exert disproportionate influence on whatever came next - or even to be the next leader itself over the greatly weakened rival tribes. Their pattern of atypical aggressive behavior has become known to the Yocatullic community as the Highlands Paradox, and has been applied to many international powers over the past century.

Ipunui

The unique terrain of Ipunui lent it a lofty position. Its unassailable mountains and low-lying mineral-rich wetlands granted the local population immense isolation from the effects of the war. Although some battles were fought on the island, it was ultimately ignored by most participants in the war. Thus, it was able to make effective occasional excursions without interference from other powers. The state policy heavily mirrored this strategy, and vowed that in success it would turn the Celestial Isles into an exporter and have great excess lying within, reversing the tide on the foreign merchants in favor of a domestic outward push. A few islands had already attained such a vision, such as Ti'ilau, and Ipunui's stance has been oft considered comparable; albeit, the underlying causes are much more tribalistic and much less benevolent.

Ipunui's especially fertile wetlands made it a popular choice of destination for travelers seeking resupply and a major exporter of foodstuffs, in combination with lying on the outer fringe of the archipelago where the effects and risks of the war were less profoundly felt. However, it was more at risk of raids and exploitation by Euclean travelers. Between the war effort and Euclean interference, Ipunui is understood to have had a significant reduction in population during this time, and many of its people would be dispersed elsewhere as slaves. In 1628, one of Ipunui's expeditions resulted in a great loss, and the island never recovered to its original status.

Matamotu

The traditional homeland of high-quality obsidian, Matamotu relied on its superior traditional weaponry instead of foreign firearms. Often said to be the most conservative of all factions, the chiefdom would refrain from excessive risk and strike at moments of opportunity. While the leadership of Matamotu supported the Confederacy, it sought to remove the presence of a confederate leader in favor of absolute equality of all members. Moreover, it sought to dismantle the imperial system across Sublustria, and instead focus on inward prosperity. Matamotu has been described as a decentralizing faction, although it is not as radical in this as many others, and traditionally strictly enforced the privileges of the noble caste.

Waota'o

Waota'o, an island famed for its steep and well-forested terrain, became well known for its intense fortification during this period. Hillforts and earthworks dating to the Civil War remained relevant for centuries after their construction. This is the island said to have caused a devastating loss to Ipunui during an attempted assault of a fort, during which the use of foreign weapons from the fortified position caused thousands of deaths over the course of a few hours. The position of Waota'o has often been compared to Meamauaruna.

Unlike Meamauaruna, Waota'o was known to launch raids against other tribes, and reveled in the glory of war. It is often considered to have had no long-term plan for the archipelago, nor did it pursue an active victory. Whereas the Yocatullic Civil War is considered to be a series of feuds and reprisals sparking societal upheaval, Waota'o is considered to epitomize the nature of the war in its first phase, while its defenses managed to prevent a total upheaval until the late war, during which losses suffered from disease and failed offensives against newly consolidated factions brought the already smaller kingdom to a position incapable of continuing war, and ultimately shrugging it to a defensive position and a passive acceptance of the war's outcome by the last few years of the conflict.

Manoa'au

Manoa'au, the island with the largest presence of the Shark Clan, was an intimately conservative and expansionist power. Its warriors fought on every island of the Celestial Isles, as well as conducting expeditions to other archipelagos in attempt to secure tributes or conduct slave raids. An attempted invasion of the Fatafafolu Republic in 1625 led to great losses when a tropical cyclone destroyed most of the assembled fleet, and several other islands attacked the weakened Manoa'au and slaughtered its population in retaliation for earlier battles and raids.

Over the course of the war, Manoa'au is believed to have suffered the greatest losses. It is believed that between 85% and 97% of the population of the island was killed during the Civil War, and overwhelmingly from violent causes. The destruction of Manoa'au has deeply impacted the island today, which still has one of the lowest populations of the archipelago and has the lowest population density of any island. It is thought that over half of the island's population does not live in the Yocatullic definition of a permanent settlement, but instead in fishing villages or hunting camps.

Ka'olela'a'au

The smallest of any Yocatullic island, Ka'olela'a'au is famously barren of woodlands, and relied largely on imports of wood. With the outbreak of the war, the Ka'olela'a'au quickly found itself troubled, and began to attempt to extort wood from various alternative sources. It sought to establish outposts on the far sides of other islands to harvest their forests, to acquire wood through tribute payments, as well as to capture and dismantle Euclean goods and ships to repurpose the materials gained therefrom. Ka'olela'a'au is known to have acted mercenary during the war, offering its allegiance to different factions as convenient for securing its own supply of basic necessities.

Demographics

Education

Education in the Celestial Isles consists primarily of a very traditional system based on ancient tribal education. It is typically considered to start at birth, and proceeds officially until the age of 15. Unlike many modern educational systems, the traditional Yocatullic system lacks a rigid structure, but instead focuses on life experience and pragmatism acquired from elders and shamans. Most commonly, Yocatullic children of both genders learn hunting, taro farming, wayfinding, boating, and gathering skills. Subjects which may be taught but are not necessarily part of the curriculum for this period include weaving, crafting tools and weapons, and "Modern pursuits" such as intense mathematical study. After a child turns 15, they undergo a rite of passage and undertake an apprenticeship within their desired field, which will naturally expand upon their education and experience. Although Yocatullic education is uncommon outside of the Celestial Isles proper, the habit of apprenticeship at 15 is often undertaken by nationals and descendants living abroad, with many taking up fishing, astrological science, or basic jobs like construction.

In recent years, many Yocatullic nationals have studied abroad at foreign institutions.