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Sacred Kayahallpan State Chiqanyachisqa Kayahallpa Suyu (Kaya Simi)
Flag
Motto: Sakwi, Mama Llaqta, Kururay "Sakbe, The Nation, Progress"
Anthem: Wari Llaqta Takin "National Anthem of Wari"
Location of Kayahallpa in Oxidentale
Capital	Tupawasi
Largest	Tupaq Churan City
Official language	Kaya Simi
Locally recognized languages	Warin Richi Aruk Apa Itukali various others
Ethnic groups	Kayans Warins Richians Apans others
Religion	Sakbe
Demonym(s)	Kayahallpan, Kayan, Warian
Government	Achtilist theocratic technocratic Sakbeist republic
• Kamasqa	Qaparipuyll Wuluk
• Great State Council	26 members
• Willaq Umu	Katunha Mayun
• Suyupa Rantin	Ishili Ch'ap'
Legislature	Chosen Court
Formation
• Chincha civilization	4000 BCE
• Wari federation	480 CE
• Warisuyu	1045
• New Kayamucha	1434
• Restoration of New Kayamucha	1818
• Constitutional Reformation	1927
• Socialist Coup	1956
• Kayahallpan Revolution	1960
Area
•	1,414,464 km2 (546,128 sq mi)
• Water (%)	1.2
Population
• 2020 census	64,226,754
• Density	45.5/km2 (117.8/sq mi)
GDP (nominal)	2020 estimate
• Total	$919.8 billion
• Per capita	$14,321
Gini (2020)	41.6 medium
HDI (2021)	0.722 high
Currency	Qullqi
Date format	dd/mm/yyyy (Kayan Calendar Round)
Driving side	right
Calling code	36
ISO 3166 code	KY
Internet TLD	.ky

Kayahallpa (Kaya Simi: Kayahallpa [kæjæˈhæʎpæ]), and officially the Sacred Kayahallpan State or Wari, is a country in western Oxidentale. It borders the Mutul to the north, Sante Reze and Yadokawona to the east, Aztapamatlan to the south-east and the Makrian Ocean to the west. The country has three constitutionally defined capital cities: the "greater capital" of Tupawasi in central Kayahallpa, and the "lesser capitals" of Tupaq Churan City in the north and Huirquihui in the south. It has a population of near 65 million and its largest city is Tupaq Churan City.

Kayahallpa has been home to many cultures stretching back at least 6000 years including the coastal Chincha civilization, the old Nahuas, the highland Warisuyu Empire, and the current Kayan society. While its history has been shaped by a number of global powers, Kayahallpan territory has almost always been ruled by Oxidentalese states.

The modern state of Kayahallpa traces its origin to the ancient Kayans, who migrated from Norumbia due to the 14th century socio-economic collapse of the Kayamuca Empire and waged war against the native Warisuyu Empire. After the Warisuyu collapsed with the 1376 Fall of Tupawasi, the competing Kayan clans fought for supremacy with the Wiraqucha Clan ultimately winning and establishing the New Kayamucha in 1434 CE. The New Kayamucha lasted until the advent of the 17th century, when the rise of the Mutuleses colonial empire brought with it incursions into the Kayahallpan coast. A series of wars brought Kayan power into a steady decline, which never recovered. Under the influence of Mutunese-educated rulers, most of Kayahallpa was converted to Sakbeism during the Kayan religious revolution with heavy influences from the traditional faith. Beginning in 1791, the post-Kayamuchan ruler Tupaq Churan launched a series of military campaigns and fought against the Mutulese and their subjects, officially restoring the New Kayamucha. The inability of his descendants to reconcile internal frictions and avoid costly wars led to the 1924-1927 Kayahallpan Spring, a period of rapid internal changes which led to democratic reforms. The Kayan Workers' Party dominated elections and led the country into a profound wave of industrialization and liberalization, but also provoked the ire of traditionalist and nationalist factions. In the late 1950s, KWP leader Kaman Yashakphi began to centralize power under a one-party ordosocialist system and expelled the last monarch, Tupaq Yupanki III. Yashakphi was overthrown in the 1960 Kayahallpan Revolution, which established a 'revolutionary and divine republic' under Kamasqa (Divine Priest) Pitiy Achtil, followed by a decade of unrest as the communist RAA launched a guerilla campaign against the Kamasqic regime.

The Government of Kayahallpa is a Sakbeist theocracy, spiritually and temporally led by the Kamasqa, with notable technocratic elements and weaker democratic ones. The current Kamasqa since 2005 is Qaparipuyll Wuluk, who exerts power with the Great State Council. There is a legislature, which has for all meaningful purposes remained subservient to the ruling forces since the early revolution. It is a developing country with medium-high human development levels and a moderately complex economy largely dominated by the copper industry. Much of Kayahallpa is arid, with large plateaus and mountain ranges covering most of its land area. While the country has a long coastline, much of it is sparsely populated desert, occasionally broken up by heavily populated river basins and mist oases. Large parts of the country are irrigated for agricultural production. At 1.412 million square kilometers in area, it is the fourth largest country in Oxidentale. Sante Reze and the Mutul are Kayahallpa's largest trade partners and have been its closest allies after the Kayahallpan Revolution. Kayahallpa is a member of the Common Congress and the Forum of Nations, among other international organizations.

The people of Kayahallpa come from a variety of backgrounds, mainly indigenous to Oxidentale as well as significant numbers of Norumbian and Malaioan descent. Kaya Simi is the national language, and co-official with a local language in most regions. Increases in agricultural efficiency and the abolition of settlement restrictions facilitated rapid urbanization in the mid to late 20th century, which transformed the political, social, cultural, and economic landscape of the country.

Etymology

The oldest known geographical term used for the entire area of and around the Antis mountains of western Oxidentale is Wari, from an ancient highland city of the same name, attested in records around 480 CE. Wari has continued in usage as a term for the general region in the modern day, and was introduced as the co-official name of the country during the Democratic Constitutional era. Between 1434 and 1926, the name of the state was the New Kayamucha, derived from the historical maritime Norumbian-Oxidentalese Kayamuca Empire. The name Kayahallpa was not coined before the 18th century, when it was introduced as a nationalistic rallying cry against the country's Mutulese rulers, combining the ancient empire's name with the Kaya Simi word for land, hallpa. There are two hypotheses for the origin of the name kaya itself, either being a loaned term appropriated during the age of the Kayamuca, or stemming directly from Proto-Kayaic.

History

Ancient Era

Prehistory (8000? BCE - 4000 BCE), Chincha (4000-1750 BCE), post-Chincha cultures (several centuries after), early Antis culture and old Nahua migrants (1400-??? BCE), early Wari (480 CE)

Classical Era

Warisuyu (1045 CE), Intermediate period (1376-1434), original New Kayamucha (1434-16th century)

Mutulese Era

Early period (16th century), middle period and religious revolution (17th century), late period and Resurgence (18th century)

Independence Era

Restored New Kayamucha, wars with Mutul, internal consolidation and centralization (19th-early 20th century), Kayahallpan Spring, democratic Constitutional era and Yashakphi's socialist regime (1924-1960), Kayahallpan Revolution and Sakbeist theocracy (post-1960)

Government and politics

The Politics of Kayahallpa is regulated by the post-revolutionary 1960 Kayahallpan Constitution, which established a theocracy with elements of technocracy and a limited democracy. Ultimate political authority is constitutionally defined as originating from the Gods of the Sakbeist religion, and the official Kayan Priesthood is charged with approving the Kamasqa, the nation's leader, and members to the Great State Council, the highest state organ. The Kamasqa wields complete parastatal power as their decisions canned be amended or stopped, and they are actively involved in the daily operations of the country. The Kayan Priesthood is legally based from the Sakbeist-only and holy city of Qusqu; most of the government is based in the greater capital, Tupawasi, with smaller representation in Tupaq Churan City and Huirquihui. Kayahallpa operates as a partially devolved state where local administrative units have some political authority to enact their own legislation, the country remaining de jure unitary.

Kamasqa

The government's central figure is the Kamasqa (officially Qhapaq Kamasqa, the Great Kamasqa), also known as the Divine Priest or Supreme Leader, chosen from the uppermost ladder of Kayahallpan Sakbeist leaders. The Kamasqa is the country's head of state and leads the polytheistic Sakbeist faith in Kayahallpa. The Kamasqa serves for life once elected by the upper Kayan Priesthood and wields unquestionable authority across all spheres of Kayahallpan politics, making judgements on all matters of government in the Sacred State. Qaparipuyll Wuluk succeeded Ruqa Qepayariyam as Kamasqa in 2005. Qepayariyam in turn succeeded Pitiy Achtil, the first Kamasqa, in 1986. The Kamasqa is the commander-in-chief of the armed forces, has control of the strategic military intelligence and security operations and wields the power to declare war or peace. All three Kamasqas have formented and wielded a powerful cult of personality around themselves which encourages unabiding loyalty to their will, and all media coverage of the Kamasqa in the nation is extremely tightly controlled.

State

The most central government organs below the Kamasqa are the technocratic Great State Council, the religious Kayan Priesthood, and the democratically elected Chosen Court. The Great State Council is composed of engineers and other technical experts who are given a constitutional mandate to deliberate on various aspects of day-to-day government, most importantly to coordinate economic policy, regulate development, plan civil infrastructure, iron out labor policy, and organize regulations for Kayahallpan universities. Decisions made by the council can be delayed, but not overturned, by the Chosen Court; the Kamasqa and the priesthood can veto any of its decisions. The appointment of members to the council is controlled by the Kayan Priesthood, which is mainly tasked with maintaining the religious-ideological system of the Sacred State, ensuring it stays adhered to its Sakbeist foundations. The chairman of the Priesthood is the Willaq Umu. The Chosen Court is the national legislature of Kayahallpa and of its representatives, 75% are democratically elected by the people, with the remaining 25% appointed by the Priesthood. The Suyupa Rantin functions as President of the Court. Factions of the legislature are typically positioned on a traditionalist-reformist spectrum; there is heavy systematic bias against reformist politicians, with biased media reports and state-organized political violence being common, and reports have been made of extortion, psychological torture, house arrests, and unwarranted imprisonment against people critical of the regime.

Law

The Kayahallpan legal system is based on a modern Kayahallpan interpretation of Sakbeist scripture, largely inspired by the works of authors in early modern Kayahallpa, the Mutul, and the Mutulese Ochran, and the writings of modern Kamasqas, as outlined in the writings of the Constitution. The Kamasqa appoints the head of the judiciary. There are several types of courts, including public courts for civil and criminal cases, and special Courts of Sakwi which deal with certain types of offenses, such as crimes against "the character of the Sakbeist revolution". The education of judges is based on a combination of religious dogma for ethical matters and secular civil law for technical ones. The death penalty is legal and may be used for a variety of crimes including murder, treason, and blasphemy; the number of executed people or even death sentences is considered a state secret, but is likely to be hundreds of persons a year. It is not known what percentage of death sentences is actually carried out, as some of them are remitted to life imprisonment or forced labor.

Geography

The arid, mountainous landscape of central Kayahallpa as seen from space

Kayahallpa is located in western Oxidentale in the subtropics, straddling the coast of the South Makrian Ocean and extending several hundred kilometers inland. With an area of 1,414,464 square kilometers (546,128 sq mi), it is the fourth largest in Oxidentale. Located entirely in the southern hemisphere, the Tropic of Capricorn passes through the middle of the country only a few miles south of Tupawasi.

Kayahallpa is geographically divided into three zones: the High Antis, the Sub-Antis, and the Lowlands. The High Antis is located above 3,000 meters (9,800 ft) altitude and covers roughly 40% of Kayahallpa. The Sub-Antis surrounds the High Antis; together, they form the core of Kayahallpa's inland regions, with the exception of the far north and south, where hills gradually give way to the Lowland region's narrow, but flat coastal plains. The Lowlands contain most of the areas suitable for agriculture while the Antis is most notable for its mineral wealth.

Demographics

The population of Kayahallpa was counted at 64,226,754 in the 2020 census by the Kayahallpan Statistics Agency, an increase from 56,922,691 in the 2010 census giving an annual population growth rate of 1.12% in that decade. Roughly 70.6% of them live in urban areas, up from 68.4% in 2010.

Languages

The official language is Kaya Simi, which is by far the most spoken Kayaic language in the world with an estimated 75 million speakers. In Kayahallpa, it is spoken as a first language by roughly 50 million of the nation's almost 65 million people. The most commonly studied foreign languages are Mutli and Rezese.

Education

Attending school is not mandatory for children in Kayahallpa, but nearly all parents still send them in order to improve the career opportunities of their children. Primary education is divided in two parts: religious education, which teaches in proper faith and practice of the Sakbeist religion and grooms the future clergy, and modern civil education which is largely based on contemporary Oxidentalese systems.

The wearing of a school uniform is mandatory in all levels of education, the clothes almost universally provided by the educational institution or the state. Designs are standardized and are based primarily on traditional attire of the High Antis area, accomodated to modern needs and differing climates where necessary.

Religion

Freedom of religion is nonexistent in Kayahallpa; the Constitution declares that all rights are granted to man through the worship of Sakbeism alone. There are no legal protections for non-Sakbeists, nor are they recognized to exist within Kayahallpa's borders. Kayahallpan Sakbeists are mostly followers of the Yuyaqpi school, a descendant of colonial-era movements that held Chak-Wiraqucha as the nation's patron god. The polytheistic White Path (Sakbe) faith is the only permitted religion in the country and completely dominates every stage of daily life, as all citizens are officially registered into the religion at birth. Apostasy, conversion to another religion, attempting to convert a citizen to any other faith or bringing forbidden religious material into the country is illegal and may result in imprisonment, deportation (for foreign citizens) or, in especially egregious cases, capital punishment. Small communities of people who follow other faiths exist in complete secrecy, mostly Christians which practice in anonymity. While foreigners are generally allowed to practice their beliefs in private if they do not otherwise violate any laws, they still face intense societal opposition; no churches, mosques or any other non-Sakbeist religious institutions exist.

Culture

Kayahallpan culture is mainly founded on native Western Oxidentale influences, the ancient Kayan heritage from Southern Norumbia and the societies that interacted with the Mutulese Ochran. It has played a unique and powerful role throughout its long history, contrasting with the rest of Oxidentale due to the nation's mythology, political structure, economic dynamics, nature, and tradition. Kayahallpan art, whose aesthetic is largely dictated by the state, is dominated by the systematic combination and co-existence of the ancient Wari style and newer Kayan, Mutunese, and Ochranese styles, interpreted through modern methods and design philosophies.

Literature

Main article: Kaya script

A khipu, recording device from strings used throughout Kayahallpa until the late 1600s

The territory that now forms Kayahallpa has seen a number of writing systems used through its ancient history, some indigenous such as the khipu string system, others foreign. Modern Kayans universally use the Kaya script which was originally developed from Mutuleses and southern Ochranese influences. The Kaya script is an abugida where each glyph represents either a consonant, consonant-vowel pair or an independent vowel. It arose in the 1500s during the final decades of the First Empire as Mutuleses scribes brought their knowledge of the Tz'ib'najal and began to transcribe the local languages with it, which replaced the khipu and other native writing systems due to the rise of the Mutul's political and economic dominance. As the vocabulary, structure and phonology of the "Southern tongues" they encountered were vastly different from their own, an intellectual movement to change and adapt it was born that would eventually make it radically different from its predecessors. After centuries of mostly uncontrolled linguistic and aesthetic evolution it was eventually officially regulated in 1912, standardizing the vast amount of geographic and social variations in usage into a single, universal system. The Latin script is only commonly used for uses such as communication with foreigners, learners' material, and devices that do not support the Kaya script.

Cuisine

Modern Kayahallpan cuisine contains chiefly Oxidentalese, West Scipian, and Ochran-Malaio influences. The potato serves as a staple crop for much of the High Antis' rural population, of which several thousand sorts are grown in Kayahallpa in a stunning variety of shapes, colors, and sizes. Maize, squash and beans are commonly grown in irrigated fields of the northern tropical lowlands, while wheat, oats, and grapes are the main crops of the more temparate southern coastal region. Important sources of meat include fish, harvested in massive quantities thanks to the cold ocean currents off Kayahallpa's coast, llamas, and poultry.

Sports

See also: Kayahallpa national pitz team

An ancient ballcourt for the ballgame near Kashamarka city

The heart and soul of Kayahallpa is by all accounts that of the Oxidentalese ballgame, being both the most-played and most-watched family of sports in the country with traditions stretching over a thousand years. While originally developed in the Mutul, its history in Kayahallpa precedes even the Wari era, and the many indigenous courtstyles and playing variants are especially cherished. It has served a variety of cultural, social, and political uses since its introduction, perhaps most notably as a mechanism for diffusing conflict. Rather than amassing manpower-costly armies, chieftains and kings of the Classical Era instead spent their wealth in maintaining the best ballgame team, with the winning sponsor of the often brutal matches claiming the right to power. Such practice lost its relevancy after the Kayan migrations but the ballgame competition between regions continues in the Wari Tournament, a professional sports league organization which operates several leagues for the different disciplines of the Oxidentalese ballgame.

Though the internationally-used Pitzalk'in Ruleset (locally known as pitsi) is today the most popular ballgame, especially after the Kayahallpan national team achieved international success in the 20th century, the "native games" thrive in traditional ceremonies. Common themes in native games include the use of a wooden stick, a playstyle similar to field hockey, and the lack of any ring for which to score through, rings being a later Mutulese innovation. Ballcourts range in size from the Qusqu Divine Court at 160 meters length to primitive small mounds found in urban backyards.

Cinema

Kayahallpan cinema is dominated by the state's official cinematic production company, the Revolutionary Kayahallpan Motion Picture Association, which is a conglomeration of all studios based in the country. Being a more recent phenomenon than music or the visual arts, film was (and in some regards still is) considered an unusually open industry where the struggles of everyday Kayans could be portrayed in striking and realistic fashion, particularly in the Democratic Constitutional era. Several film studios are almost entirely dedicated to the production of propaganda, which are broadcast and distributed for free. These often contain heavy historical negationism around past events in Kayahallpa, inaccurate portrayals of living conditions (at home and abroad), and frequently feature extreme political sentiments.

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