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Uxanduvate of Zanzali ఉబుక్సందువ ఎట్సండ్జల్(ShiZanzi) Ubuxanduva eTsandzale
Flag Coat of Arms
Motto: "ఉమాఫా శివుక ఞెంగెణ్యంగా." "Umafa sivuka njengenyanga." "We rise like the moon."
Anthem: ఇగుగు లోకరహేయ్ 'Igugu loKarahey' ("Jewel of the Karaihe")
Political Map of Zanzali
Capital and largest city	Babamamba
Official languages	ShiZanzi
Recognised regional languages	Tuganani Maori
Ethnic groups	78% MaZanzi 5% Tuganani 3% Maori 14% Other
Religion	List of religions 73% Ubugaqo 10% N'nhivara 7% Azdarin 4% White Path 6% Other
Demonym(s)	UmZanzi (sing.) MaZanzi (pl.)
Government	Kritarchy with democratic and aristocratic characteristics
• Kwelanga ("sunshine", chief justice)	[[<<NAME>>]]
• Bandhala (chancellor? political leader)	[[<<NAME>>]]
• Lokomatha (chief abbot, religious leader)	[[<<NAME>>]]
Legislature	Yengxoxo
Independence  from the Mutul
• Tahamaja colony	936-1353 CE
• Pirate republics	1353-1680
• Maok'ab client state	1680 - 5 July 1841
• Uxanduvate	23 May 1889 - present
Area
• Total area	698,560 km2 (269,720 sq mi)
• Water (%)	9
Population
• 2020 census	39,819,280
• Density	57/km2 (147.6/sq mi)
GDP (nominal)	2020 estimate
• Total	$1,122,236,640,000
• Per capita	$28,183
Gini (2020)	44.3 medium
HDI (2020)	0.804 very high
Currency	biya (Z฿) (ZZP)
Time zone	UTC+2
Date format	dd/mm/yyyy
Driving side	right
Calling code	+258
Internet TLD	.ZZ

Zanzali (/zɑːnzɑːliː/; ShiZanzi: ఎట్సండ్జల్, eTsandzale), officially the Uxanduvate of Zanzali (ShiZanzi: ఉబుక్సందువ ఎట్సండ్జల్, Ubuxanduva eTsandzale), is a country in southeastern Malaio situated on the Karaihe Sea, bordering Pulau Keramat to the north, Pulacan to the west, and Onekawa-Nukanoa to the east. Its population of 39,819,280 is concentrated on the tropical coast, with much of the rest of its 698,560km² area being arid and relatively sparsely populated. The capital and largest city of Zanzali is Babamamba, which caps the western end of the MaZanzi Coastal Megalopolis, a sprawling conurbation home to over half of Zanzali's population that also includes other major cities such as Dankada, Belabwane, Kabaweyo, and Umayeye. Its majority and official language is ShiZanzi, the southernmost Komontu language.

For much of prehistory, Zanzali was occupied by Tuganani peoples, who would eventually be pushed out of the region, or otherwise assimilated, by Komontu migrants who began arriving en mass in the early 500s CE. Beginning in the 10th century CE, the area that is now Zanzali was utilized as a penal colony by the Tahamaja Empire, where criminals and dissidents from throughout the Ozeros region were sent to work mining gemstones and growing coffee and nuts alongside local Komontu and Tuganani tribes. The mixing of these groups gave rise to the MaZanzi, which today are the largest group in Zanzali. This constant influx of criminal elements led to the region becoming known for its skilled mercenaries, smugglers, and pirates, who eventually became the main authorities in Zanzali after the collapse of the Tahamaja in the 1300s, leading to the rise of many pirate republics in the region. These republics came under the suzerainty of the Mutulese Yajawil of Maok'ab by the late 17th century. In 1841, the MaZanzi republics gained their independence from the yajawil, and eventually unified under King <<FOUNDER_NAME>> in 1889. <<FOUNDER_NAME>>'s son, <<FOUNDER_SON_NAME>> would abdicate the throne in 1928 following the devestation of the Hanaki War, without any heirs, throwing the country into a regency government overseen by religious courts which continues to this day.

Zanzali's political history has been defined by a unique system of rule by religious judges, called unamuzi, and a "big man" dynamic characterized by spectacle. The Uxanduvate is offically a unitary state which practices devolution across 9 viceroyalties. Power is balanced between the central judiciary, aristocratic clans, and popular petitions and referenda. Zanzali is a minor power and a member of many international organizations, such as AON, the Forum of Nations, and the Joint Space Agency. It has a developed economy, with a GDP per capita of $25,500, with major industries including tourism, textiles, and chemical production. Industrial agriculture and food processing is also a major component of the economy, with coffee, seafood, tobacco. and spices, particularly vanilla, being mainstays. Despite a relatively strong economy and high HDI of .804, Zanzali is known for its high income inequality, with a GINI coefficient of 44.3. Likewise, while it ranks well in many international comparisons of quality of life, Zanzali has been criticized for its lack of human rights protections and inconsistent public services.

Etymology

The name Zanzali is derived from the Middle ShiZanzi verb tsandza, "to weave, to love", which forms the word eTsandzale, "this beloved country". Originally transliterated as Sanjalay, this name only came into use following the rise of anti-colonial movements in the 18th century, and entered its modern form around the 1850s. It has also been suggested that the adjective mazantsi, "south", had some influence on the modern name and demoynms.

Before the widespread adoption of eTsandzale, the area encompassing modern Zanzali was variously called Thankata (from Mataram tanah kidul, "south shore", the origin of the name of modern Dankada) and Besirang (from Mataram pesisir ireng, "black coast").

A person from Zanzali, or a member of its dominant ethnic group, is called an "UmZanzi" (/ʊmzɑːnziː/), the plural being MaZanzi (/mɑːˈ-/). Historically, "Zanzalese" was used as a demonym, but this is now considered archaic or poetic.

"Uxanduvate" entered usage as a formal national title in 1878, being coined a century earlier to describe realms overseen by monastaries and judges, as opposed to Mutulese batabs. It comes from the ShiZanzi word uxanduva, literally "obligations, arrangements", and evokes the cultural and religious responsibilities upon which the MaZanzi state is based.

Geography and climate

Köppen climate types of Zanzali.

Zanzali is approximately 713,600km² (275,523 square miles) in area, located on the southern shore of the Karaihe Sea in southeastern Malaio. It borders Onekawa-Nukanoa to the east, along the Hanaki River and accompanying swamplands, and the Javinassa peninsula of Pulau Keramat to the north, where the border is partially defined by the Javinassa Mountains, which lower into the Djebe Highlands which form a border with Pulacan to the west.

Zanzali's physical features are characterized by the dichotomy between the wet, tropical coast in the north and the semi-arid, rugged southern interior. Southern Karaihe coastal forests are broken up by coastal swamplands, particularly East Malaioan mangrove forests and MaZanzi flooded savanna, host thousands of diverse plant and animal species and support extensive fishing, agriculture, and tourism industries. The Zoka, Mbizi, Ndzeya, and Hanaki rivers (listed west-to-east by the location of their estuaries) are the country's principle waterways, meandering north from the interior hills into the Karaihe Sea, creating numerous lakes, swamps, and floodplains along the way. The Hanaki river is Zanzali's widest river, spanning 22 kilometers (13.6 miles) across at its widest point, while the Zoka River is the longest, winding 1220 kilometers (695 miles) from Lake Ntsiɗwe on the country's southwestern border to its outlet near the city of Kabaweyo.

Annual monsoons from May to November inundate coastal regions, with some areas receiving more than 1500 milimeters (60 inches) of rain annually. While the rainy season is also, on average, the warmer part of the year, it is rare for temperatures on the coast to deviate much outside of the range of 25°C-30°C (77°F-86°F). Moving away from the coast, there is a rapid transition to tropical savanna and miyombo woodlands, accompanied by a rise in elevation. This rise means that most major waterways were not fully navigable, due to rapids and waterfalls, until the construction of a system of locks and canals in the 20th century.

The southern half of the country consists mostly of semi-arid hills, featuring mobane woodlands in the river valleys and drier interior miyombo woodlands in elevated areas. Temperatures are typically similar to the coasts, but rain is much scarcer, with most areas receiving less than 500 milimeters (20 inches) of precipitation annually. This hot, dry hinterland is broken up by high plateaus featuring a contrasting subtropical temperate climate, hosting montane forests and grasslands. Temperatures are comparatively mild and consistent year-round in these regions, usually staying between 10°C-22°C (50°F-76°F). These highlands are the southern terminus of the larger Great Malaioan Rift, a system of lakes, mountains, and highlands running the length of the continent.

Zanzali is also on the southern edge of the Karaihe Ecological Intermediate Zone, a transitional area wherein three distinct biogeographical regions meet: the Malaio Rift savannas, the Ozeros tropical rainforests, and the Onekawan temperate woodlands, all centered around the Karaihe Coral Archipelago, a group of atolls and coral reefs throughout the Karaihe Sea which form one of the largest concentrations of coral and marine life in the world, protected by the internationally-administrated Karaihe International Marine Preserve. The Intermediate Zone features diverse flora and fauna from each of these regions, and Zanzali in particular hosts giraffes, both Ozerosi and Malaioan elephants, rhinoceroses, and other animals, which contributes to a thriving eco-tourism sector and zoological community.

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  Clouds form over Taburu in <<NAME>> National Park.

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  A lone giraffe in Obuzima National Park.

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  Aerial view of the Ndzeya River Delta.

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  Birds take flight in a Thangana mangrove forest.

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  A boat floats near shallow coral reefs in Kabaweyo.

History

Aerial photo of the Diyome swampland, birthplace of the ancient Tiom civilization.

The eastern coast of Malaio is one of the oldest continually inhabited regions on Earth. Stone tools exacavated from archaeological sites in Zanzali's northwest have been dated back to as early as 100,000 years ago, and fossil specimens elsewhere have been dated as from between 300,000 and 200,000 years ago. Zanzali's indigenous inhabitants are believed to have been various xKhasi-speaking peoples, who practiced hunter-gatherer lifestyles among the lakes and savannas.

Approximately 6,000 years ago, Proto-Karaihean speakers began settling the coasts of southeastern Malaio, displacing xKhasi-speakers and pushing them further into the hinterlands. Those who settled in Zanzali and the Javinassa peninsula would eventually develop into the various Tuganani peoples. In the swamplands of northwestern Zanzali, around 3500 BCE, the Tuganani Tiom civilization (a historiographical term) became one of the cradles of civilization. The Tiomi practiced sophisticated environmental engineering through the draining of swamps and irrigation of surrounding areas, allowing them to cultivate crops such as bannanas, sugar cane, and taro. They also practiced a form of early ironworking. Tiomi city-states dotted the coast of the Karaihe Sea and saw frequently trade and conflict with Proto-Onekawan and xKhasi groups on their frontiers. Archaeological finds suggest that Tiomi goods were traded as far as modern Fahran and Kajera. The Tiom civilization began to decline around 1000 BCE, possibly due to a prolonged drought in the region.

19th century depiction of cattle in a 5th century Komontu village.

Beginning around 200-500 CE, the final stages of the millennia-long Komontu migrations began to reach southern Malaio. Practicing slash and burn agriculture alongside nomadic cattle pastorialism, they initially migrated south along the coast before reaching what is now Isibhaka in western Zanzali. From here, they gradually spread out and began to mix with the local xKhasi and Tuganani populations, the latter of which heavily influenced their agricultural and ironworking techniques, eventually forming the foundations of the modern MaZanzi ethnic group. Further migration southeast along the coast was prevented by aggressive defense of their territory by Onekawan tribes. This is the subject of a mythical folktale in the region which has many variations, but is broadly described a century-long conflict between tribes on both sides of the Hanaki River.

While these Proto-MaZanzi groups ceased to be nomadic, they form polities much larger than an individual large village during this period. The concept of the "big man" began to crystalize in this time, in which settlements lacked formal leadership beyond those who helped mediate disputes and led the organization of community efforts. Large herds of cattle, which were novel for surrounding Kairehean populations, often represented the collective wealth of the village. While Komontu beef was a popular export in the region, cheese took several centuries to catch on. By the late 700s CE, the Proto-MaZanzi were also beginning to serve as middlemen between groups in the southern Malaioan interior and the greater Ozeros Sea, moving gold and gems north, attracting the attention of the budding Tahamajan empire.

Age of Pearls

Model of an 11th century Tahamajan wakang.

In the early 900s CE, military expeditions from the Grand Tahamaja began arriving along the coastline of modern Zanzali in the beginning of the period now termed the Age of Pearls. Having fully consolidated control over their home islands, Za’gree elites sought avenues for economic expansion throughout the Karaihe and lower Ozeros. This began with trading outposts on the coast, and gradually expanded to include tributaries further inland. However, the inhospitable terrain prevented full-scale colonization beyond the immediate coastline.

Tahamaja rule also brought N'nhivara to the MaZanzi coast. Many MaZanzi tribes converted en mass, either due to the mass adoption of immigrants or in order to secure favorable arrangements with Tahamajan authorities. Temples and monastaries became centers of political and economic importance, bringing consistent development and resources in their wake. Typically, these Mzanzi converts would syncretize N'nhivara with traditional folk religion, incorporating beliefs about a creator-and-sky god and ancestor worship.

Late Tahamajan terracotta piggy bank, 14th century.

Although the region was initially valued for its connections to the interior's gold and ivory trades, under Tahamaja rule it quickly became a major center for the production of sugarcane and spices (such as nutmeg and cinnamon) as well. Not wanting to enslave large numbers of locals for fear of disrupting the steady flow of valuable goods from the interior, in 933 Pelutama Garaj Ritarja Anukana ordered that coastal plantations be populated with enslaved criminals and political dissedents from throughout the Tahamaja. This resulted in an influx of diverse cultures from throughout the Ozeros as enormous numbers of prisoners were pressed into hard labor each year, ballooning the population. Between 933 and 1000, it is believed that the territory's population grew as much as 300-500%. These imported ethnicities were generally assimilated into existing Proto-MaZanzi clans, either as side effect of Tahamajan bargaining or by choice of individuals either fleeing slavery or purchasing their own freedom, gradually creating a vast ShiZanzi-speaking creole group which would become the majority population of the region, encompassing Komontu, Tuganani, and countless pan-Ozerosi influences.

The sheer number of criminals and political dissidents among the original colonial population fueled a rich, boisterous tradition of rebellion against Tahamajan authorities. This took many forms, ranging from defiance of colonial borders and taxes to open insurrections. Fraud, smuggling, and free movement of entire groups of people were common. As military service was a relatively straightforward way to secure one's freedom, and generally took less time than saving up enough money to purchase freedom, the region also became famous for its sailors and mercenaries, particularly versatile ikrele-wielding troops who were known to be as capable on horseback as trudging through coastal swamplands. These troops were used extensively by the Tahamaja in military campaigns throughout the Ozeros alongside many other auxiliaries, such as the Onekawan Kaiponu Tauā.

With the eruption of Mt. Siriwang in 1353, the Tahamaja entered a period of violent decline. In the Karaihe, this took the form of local administrators being replaced by regional warlords, often mercenary commanders tied to local clans. By the year 1400, the last vestiges of colonial governance had crumbled and given rise to nearly thirty independent MaZanzi polities.

Age of Fire

Depiction of an MaZanzi dawa, unknown Fahrani artist circa 1430 CE.

The period following the collapse of the Tahamaja in Zanzali is historiographically referred to as the Age of Fire. Fierce competition between warlords and minor principalities or republics became the norm, and the cultural concept of shehena fully crystalized. Shehena encompasses the concept of treasure or cargo brought back from raids or trade expeditions, which is then redistributed among the clan and community in order to bolster the reputation of the ones who retrieved it. This would rapidly become the focal point of MaZanzi politics in the power vacuum left by the Tahamaja, resulting in many families sending their sons abroad, either as warriors or merchants, to bring back new wealth, spreading MaZanzi individuals across the Ozeros while simultaneously importing vast foreign cultural and economic influences in return. Piracy, ritualistic battles, and major public works projects became the norm, particularly among the coastal states, but no MaZanzi polities managed to deliberately project power outside of their immediate Karaihe neighborhood.

Eventually, the N'nhivara monastaries and temples that had once served as the epicenters of Tahamaja economic power re-emerged as the arbiters of disputes between warlords. Seen as neutral middlemen, N'nhivara monks would be entrusted as mediators and guardians of the peace; in many areas, they would resume their economic role, this time receiving a portion of shehena from all local rulers to be redistributed to the needy or to organize key industries, such as papermaking or dyeworks. Thus, the temples were locked into a constantly shifting balance of power the with warlords and magistrates, masked by their religious and economic functions. Their actual, functional power ranged from purely ceremonial, giving legitimacy to the rule of local lords, such as in Umayeye, to being the de facto authorities in a region, such as in Obuzima, which was the heartland of the the largest coherent political entity in Zanzali in this period, the Ivory Porte.

In 1463, the Gharib qadi az-Zubayri arrived in Kabaweyo, becoming leader of the nascent 'Iifae community there. Founder of the Zubayriyah tariqa, he spread Azdarin to Zanzali and the southern Ozeros region. Characterized by lenient positions on taboos, veneration of local spirits, and the use of music, hashish, and dancing in worship, Zubayriyah grew popular in the region and, to varying extents, syncretized well with N'nhivara and local folk religions. With time, this led to increased contact and trade with Fahran and the northern Ozeros region, bring the trade languages of Shimikomwii and Nyelele to the MaZanzi coast. By the mid-1500s, Zanzali was a thriving center of the Azdarin faith, known as a pluralistic safehaven and entrepot throughout the region, connecting the Gharib, Zacapine, Pulaui, and Kayatmani worlds.

Maok'ab period

The Divine House of Itzamna in Babamamba, the first White Path temple built in Zanzali, completeted in 1644.

During the 17th century, much of the Ozeros came under the suzerainty of the Mutulese empire. Mutulese trade companies, the Nuk Nahob, began establishing trade ports throughout the region, from which they established a monopsony over valuable goods and controlled shipping in the Ozeros Sea and Makrian Ocean. While the Divine Throne did not establish direct colonial control over much of the region, many groups throughout the Ozeros were heavily employed as mercenaries and sailors by the various Nuk Nahob, and workers or slaves were moved huge distances to meet economic desires, contributing to massive migrations of peoples across the region in what is sometimes described as a resurrection of the dynamics of the Grand Tahamaja. In 1680, the Mutulese possessions along the southeastern Malaio coast, from Sina’uia to Montunui, were integrated into the Yajawil of Maok'ab, which Zanzali would remain under until it gained independence in 1841.

Zanzali benefited greatly from arrival of the Mutulese. Increasing amounts of international trade opened new avenues for the collection of shehena, through trade, service, and piracy; Mutulese plantation owners imported vanilla and kakaw to grow as cash crops, and also introduced raised field agriculture throughout Zanzali's vast coastal swamplands and interior river valleys. Gold, ivory, and gemstones funneled from the interior were also highly valued by Mutulese companies seeking to compete with Zacapine interests in Pulacan, leading to several proxy wars in the Djebe Highlands.

Mausoleum of <<NAME PROPHET>> in Babamamba, built in 1711.

MaZanzi piracy in the Ozeros was largely tolerated by the Mutulese for some time, seen as a rounding error, compared to the vast amounts of trade flowing through the region, that would be more expensive to fix than to let go. This changed with the First Shamabalese Great War from 1638-1645, which saw a massive influx of Mutulese military forces into the Ozeros, and gave the Mutul both the pretense and capability to crack down on the MaZanzi pirate-lords once and for all. Mutulese trade ports and districts in Zanzali asserted political-military authority over the surrounding cities; holdings were reorganized under the authority of batabs ("mayors"), pro-Mutul and Mutul-educated elites who handled matters of security, justice, and taxation. Over time, the batabs began sharing responsibilties with the Nn'hivara monastaries in an attempt to keep local lords weak.

Anti-colonial sentiment gradually took root throughout Zanzali, directed at both the Mutulese themselves as well as the Nn'hivara institutions that shared power with them. One manifestation of this was a widespread rejection of both Nn'hivara and, due to the popularity of White Path among colonial elites, polytheism. This led to a mass conversion to of Nn'hivarans to Azdarin beginning in the 1670s, which was soon hijacked by the spiritual leader <<NAME PROPHET>>. <<NAME PROPHET>>'s teachings would eventually inspire the formation of the Grand UmGaqo Malasa in 1693, widely considered the beginning of the religion of Ubugaqo, now the dominant and state religion of modern Zanzali. The Grand Malasa slowly began to subsume the roles of the Nn'hivara monastaries and engaged in frequent legal and institutional quarrels with the Mutulese authorities.

Following the Tsurushimese revolution of 1750, the Mutulese empire in the Ozeros and Makrian entered a terminal decline. Seventy years later, during the Second War for Kahei, the Mutulese definitively lost control over most of their possessions in the region. Finally, the Arthuristan Ultimatum of 1841 marked the end of the Mutul's colonial empire. Three independent MaZanzi states gained their independence on July 5th, 1841: Babamamba, Kabaweyo, and Umayeye, centered around the respective cities of the same name. These new countries were supported by the Mutulese, being infamously described as "the only states created out of sheer spite" by Arthuristan professor Louise Sackville-Redmayne. Indeed, the Mutulese took special interest in the success of their newly independent Ozerosi colonies, largely to prevent them from being subsumed by other colonial powers. The Mutulese bureaucracy took roughly a generation to fully dissolve, being progressively replaced by a combination of Ubugaqo clergy and an emerging class of well-educated aristocratic professionals.

Unification to present

The consolidation of almost thirty independent MaZanzi states into just three countries led to an acceleration of MaZanzi nationalism. Almost immediately after independence, MaZanzi statesmen and thinkers began discussing the notion of a single united Zanzali, a notion that had originated roughly a century earlier in anti-Mutulese colonial circles but had never gained any significant traction. Further inspired and spurred along by similar unificationist movements in Pulacan and Onekawa-Nukanoa, the Great Zanzali Movement, as it came to be known, consolidated around <<NAME FOUNDER>>, the Prince of Babamamba. Elikhulu Ukhozi, supported by nationalist elements in the three states' militaries, set about building a bureaucracy parallel to the clergy, absorbing local aristocratic families and vying for popular support in parts of the three countries. This eventually culminated in the White Parade from January to May of 1889, in which <<FOUNDER_NAME>> led a military parade of soldiers, cavalry, and elephantry in a circuit around Zanzali, stoking nationalist support and staging public plebiscites in dozens of cities. Upon returning to Babamamba, he called for a congress of MaZanzi political leaders which ended with Elikhulu being crowned as the first King of the MaZanzi, and the creation of the modern Uxanduvate of Zanzali.

File:King Elikhulu Ukhozi portrait

1885 portrait of Elikhulu Ukhozi by <<NAME ARTIST>>.

Elikhulu's rule focused on industrialization and catching up, both economically and militarily, with Zanzali's larger neighbors. The king invited numerous foreign experts and thinkers to Zanzali, seeking to devise a unique economic model and secure modern military technologies. Rezese consultants were instrumental in divising a long-term development plan, leveraging newly discovered deposits of chromium and cobalt, alongside well-established gold, cotton, and leather industries, to establish Zanzali as an international center for textile production and the manufacturing of precision tools and machined parts. Alanahri advisors encouraged the development of a wide-reaching railway network and a large engineering corps as the focus of Zanzali's military doctrine, and also founded the Al-Palij Military College in Babamamba. Elikhulu died in 1915 at age 66 of what some historians suspect to have been pancreatitis, and was succeeded by his nephew, Jama, by way of his sister Mzimasi.

These industrialization programs coincided with the rise of ultranationalism and militarism throughout the lower Ozeros region. With Mutulese rule passing out of living memory, many former colonies sought to assert their legitimacy as sovereign regional powers in the face of continued neocolonial encroachments. Around the Karaihe Sea, this often took the form of Neo-Tahamajaism, which looked to the Grand Tahamaja as a golden age to emulate. In Zanzali, Neo-Tahamajaism placed an emphasis on the MaZanzi ethnic group's mixed ancestry, claiming that all Tuganani and Komontu groups in southeastern Malaio were, in effect, MaZanzi, and should be ruled by the government in Babamamba.

This rhetoric eventually led subterfuge in and attempted annexation of several territories neighboring Zanzali which had large MaZanzi minorities, including Ngāti Waimoto in Onekawa-Nukanoa, Tshekedi in Pulacan, and Siva'uia in Pualau Keramat. In 1927, this culminated in the MaZanzi invasion of Onekawa-Nukanoa, beginning the Hanaki War, also called the Great Kayatman War. This conflict would pit Zanzali against much of the great Ozeros and Kayatman region, supported primarily by the Republic of Jin and, until 1928 when it switched sides, Pulau Keramat. The Great Kayatman War was extremely destructive and marked the end of Zanzali's attempts at being a regional power.

MaZanzi troops crossing the Hanaki River as part of the Ngāti Waimato campaign, 1927.

An estimated 10-15% of the entire population of Zanzali at the time perished in the course of the Great Kayatman War, largely attributed to a concurrent typhus epidemic exacerbated by wartime conditions and deadly battles. Economic ruin and demographic collapse resulting from the war and epidemic led to widespread unrest in Zanzali. King Jama died on July 18th, 1929 at age 55 due to complications from typhus. Jama's nephew Mongezi, by way of Jama's aunt Zanele, was meant to be the legal heir to the throne, but was discovered to have died from suicide approximately two weeks earlier while surveying the eastern front. Thus, the throne passed to Mongezi's younger brother, Fowenu. Being only 11 years old at the time, Fowenu was declared unfit to rule and a regency under the Grand Malasa was declared, meant to last until the boy turned 16, but which still continues to this day.

Government and politics

The <<NAME>>, seat of the Yengxoxo, seen from across the Mbizi River in Babamamba.

Papua_New_Guinea_1991-039_Parliament_House,_Port_Moresby_(33351725760).jpg Zanzali is a unitary state. While legally it is a constitutional monarchy experiencing a prolonged regency, since 1929 it is, in practice, a religious juristocracy in which UmGaqo judges (abagwebi) hold most of the political power. As such, there is no Template:Separation of church and state: UmGaqo religious law (ukuqonda) plays a significant role in domestic policy and the Grand UmGaqo Malasa (EUM) is the state church.

Abagwebi are appointed through elections by their peers, and serve as the spiritual, administrative, and judicial authorities of their juridstictions. UmGaqo ibada complexes have many municipal functions, serving as city halls, community centers, warehouses, and more, fusing the political, religious, economic, and social spheres of entire communities.

Executive power is vested in the <<SUPREME_COURT>>, which consists of 9 iimpawu (literally "tokens/signs [of God]", variously translated as "patriarch" or "justice") who serve as a ruling directory. An uphawu is an abagwebi

democracy affirms the judicary, via petititions and stuff the judges grant. the whole system winds up to the top where you have the hgihest juges and national petitioning be the method via which laws are changed and managed while nobles function like a noble government. Appointed and life-long positions are held to account via petitioning and subsequent referenda. Case law could then be used as a way to build up laws that govern society. Where problems occur, judges rule on the appropriate way to deal with it according to precedent, or where there isn't they create precedent. If people don't like that, they petition a change to the precedent.

Then you have a balance where normal people have democatic political power and nobles have economic power

Law

Traffic officer on duty in Obuzime.

Military

Military helicopter surveying a flooded area during the 2014 Umayeye Floods.

Administrative subdivisions

Zanzali is divided into 9 viceroyalties (<<NAME TRANSLATION>>), which are provinces that are governed by viceroys (oolasha basowenza, "acting-kings") with considerable autonomy via power devolved from the central government in Babamamba.

Economy

Agriculture

Bales of cotton in Isibaka.

Despite being a relatively small country, Zanzali boasts a diverse agricultural industry, producing a variety of crops such as maize, beans, coffee, cotton, and bananas. The country's diverse terrain and tropical climate provide ideal growing conditions for these crops. Since the 1970s, Zanzali has also seen a rise in the cultivation of specialty crops, such as avocados, macadamia nuts, and mangoes, for export to international markets. This has created new economic opportunities for farmers and has helped to diversify the country's agricultural offerings. Additionally, the government has been promoting sustainable agriculture practices, with a focus on conservation and protection of the environment. In addition to traditional crops, Zanzali has a growing aquaculture sector, focused on producing high-quality fish and other seafood for both domestic and export markets, including shrimp, tuna, and shellfish. The government has provided support for the development of this sector, including investment in hatcheries, processing facilities, and marketing. Cattle and poultry are the primary livestock raised in Zanzali.

The government of Zanzali has been working to improve the agricultural sector, with a focus on modernizing the industry and increasing productivity. This has included investing in infrastructure and providing support for small-scale farmers. Since the 1890s, an extensive network of canals and dams has been developed to ensure that farmers have access to water throughout the year, even during periods of drought.

Tourism

Tourists observing wild elephants in the Inkaba Lowlands.

Energy

The <<NAME>> Dam along the Mbizi River is the largest power plant in Zanzali.

Demographics

A MaZanzi woman at a market in Lembalemba.

According to the 2020 census, Zanzali had a population of 39,819,280, making it the least populous country in southern Malaio.

Religion

MaGaqo in Ntyambo celebrating Amabambakonaha.

Education

The core of the modern MaZanzi government rests upon the Granda Malasa's yokwakheka (literally "composition [process]") colleges, wherein members of the clergy are trained and certified in a vast array of specialties ranging from finance, to engineering, urban planning, and more, thus turning the clergy into the backbone of the country's professional class. They can then be trained in jurisprudence and policy studies, allowing them to take on leadership and judicial roles under the title umgweba. Due to the far-reaching effects of the yokwakheka on the educational system, approximately 30% of Zanzali's domestic-born population holds some sort of clerical title.

Culture

Examples of traditional woodwork and painting in southern Babamamba.

Architecture

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  Traditional houses in western Lembalemba.

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  A Mutulese-style campus in Kabaweyo.

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  An example of a modern building using traditional architectural styles in Babamamba.

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  <<NAME>> Center in downtown Babamamba, the tallest building in Zanzali at 306 meters (1004 feet).

Clothing

Colourful skirts at a Umgxobozho market.

Cuisine

Zanzali pizza served at a food cart in Babamamba.