SIMH Society and Culture

Return to Haru info-net

Society

The state takes efforts to ensure that certain practices and organizations remain within the strict boundaries of Haru law. This task extends into the cultural space as well, where works of art, literature, and other media are considered integral to the national interest as unifying forces and ought to in some way serve the interests of the state, either through the improvement of morale, patriotism, the furtherance of accepted morality or general pacification of the population. During the earlier years of the Principality and then the Sovereign Imperium, media that was critical of the state was entirely banned, however, these restrictions were gradually lifted over time. Regardless of restrictions, clever artists have utilized a number of methods to bypass censorship.

Such as with the rest of the Imperium, restrictions on speech and expression are affected by the tier system. Part of the benefits granted to the higher tier of citizens is a relaxation of restrictions regarding political speech, expressions, and even access to art and literature. The idea being that by gaining higher tiers, a citizen has shown the necessary qualifications to both understand the nuances of the imperial government and society, and understand how to express their opinions on such matters in a way that would not threaten state stability. This has led over time to a level of cultural stratification, where certain forms of art and literature are accessible to citizens of higher tiers while lower-tier citizens must content themselves with the standard mass-produced media and books censored of anything that might approach questionable thinking.

The society of the Sovereign Imperium itself is organized upon a pessimistic outlook on the nature of the wurld and humanity in general. The Imperium, being the product of a civil-war that nearly led to its extinction, will, in general, assume the worst out of anyone's intentions. Collectively humanity is a force for greatness and a towering achievement unparalleled in history. Individual humans, on the other hand, can be prone to decadence, immorality, and rebellion. So with this contrast in mind, those who are not Haru are treated as a potentially existential threat to the survival of the Imperium until pacified or otherwise accepted by imperial decree etc.

As a consequence, instead of trusting in everyone's better nature, it trusts more in the sword of the state to keep everyone in line. Citizen participation in the functioning of the imperial state is mandatory and children are raised from an early age to view their responsibilities to the social whole as more important than what they may individually desire.

There are many incentives offered for those willing to assume greater responsibility in the betterment of the nation, while those who work against society face ever-increasing penalties. This is exemplified in the water rationing that limits, among other things, how long a citizen can take a shower. The purpose is to instill personal discipline in the population. Political theorists in the Imperium caution strongly against the dangers inherent in technology's ability to "do everything and anything" for humanity, turning it into a weak and coddled race too focused on immediate pleasures and an overabundance of luxury. Such post-scarcity economies would, it was feared, render the Haru incapable of fending for itself when that technology inevitably fails either due to war or disaster.

Culture

The erratic and often at times confusing southern neighbor the GHET, has placed a bit of stress upon the Haru citizenry over the years. Both nations have endured an immense amount of adversity during the long period of their proximity to one another, and the Haru have been significantly toughened by years of saber rattling and so on. Their experiences introduced new values into Haru culture. The need for adaptability, tenacity and education increased, and nationalism was revived. These contemporary attitudes have intermingled with older traditions. The new cultural combination has worked in favour of the country’s development, seeing the nation rebound and thrive economically, and begin to heal psychologically.

Haru have come to understand the longstanding agony, hardship and oppression they have experienced as ‘Daync uv dra seht’. Daync uv dra seht is the collective feeling of frustration that has built up in the Haru psyche from the stress over the long periods of time. The release of this energy (or manifestation of Daync uv dra seht) is seen in the rise of extreme nationalism, an incredible work ethic and an intense focus on prosperity. However, some have argued that daync uv dra seht has also made Haru less generous and more resistant to compromise. Indeed, Haru sociologists believe daync uv dra seht has been a source behind much of the resentment and divisions within society. Nevertheless – tensions aside – the Haru sense of national belonging and pride remains strong. The country is overwhelmingly ethnically homogenous with over 92% of all Haru sharing the same ethnicity. This common identity provides societal unity and also supports the collectivist orientations of the culture.

Haru Foodstuffs

Festivals & Holidays

Oimadeta
The two best Oimadeta Syngadc (Yuletide markets) are on the long slope of Khatai Square. The markets' brightly decorated stalls sell wooden toys, Cussian crystal, handmade jewelry, classic Haru marionettes, and plenty of potential for tooth decay: honeyed gingerbread, Pnyetat Bycdno (a braided pastry studded with raisins), and kumtah hacdc' ("golden nests," nutty cookies heavy with rum).

Wash it all down with mead and cfaadfeha simmat (a sweet mulled wine). Dinner consists of wine sausages and carp—you'll see barrels of the fish everywhere. Slip a carp scale into your wallet to ensure an adequate cash flow for the upcoming year.

Yhlacdunc' Vacdejym
Yhlacdunc' Vacdejym (Pronounced: "AE-ha-luah-ku-deoon-ku' FUah-ku-deeay-jaeaem"; "Ancestors' Festival") is a twenty-day Haru religious festival, culminating in celebrations on the 4th day of the first month in the Haru calendar, at the end of Yule.

The first ten days is a time when many citizenry will pay their respects to deceased relatives of up to seven generations. Monks chant the suttas in the old Dakat language overnight (continuously, without sleeping) in prelude to the gates of Ghe'Tor (closest translation is a form of Hell) opening, an event that is presumed to occur once a year, and is linked to the cosmology of Yanji Ki'Ra, First Priest of Nidaba. During this period, the gates of Ghe'Tor are opened and manes (spirits) of the ancestors are presumed to be especially active. In order to combat this, food-offerings are made to benefit them, some of them having the opportunity to end their period of dishonor, whereas others are imagined to leave Ghe'Tor temporarily, to then return to endure more suffering; without much explanation, relatives who are not in Ghe'Tor (who are in Rymmc uv Mekrd (Halls of Light) or otherwise reincarnated) are also generally imagined to benefit from the ceremonies.

In temples adhering to canonical protocol, the offering of food itself is made from the laypeople to the (living) monks, thus generating "merit" that indirectly benefits the dead. However, in many temples, this is either accompanied by or superseded by food offerings that are imagined to directly transfer from the living to the dead.

One the eleventh day of the festival, it will become the Time of the Crows. The ebony winged ones are thought to help guide the deceased into the afterlife, so families with a recently departed loved one will guide a crow (or a child dressed as a crow) through the streets to both honor and aid their deceased to the Rymmc uv Mekrd.

On the last day of the festival, it is the Rite of Passage. It is here that Emperor/ress who believes in the old ways, will ascend to several thousand steps to the summit of the Tyng Sudran temple within Prathen. Here, he or she will accept the deaths of those who've chosen to die as sacrifices to the Goddess Nidaba, Lady of writing, learning and the harvest. As the ruler of the land collects the hearts of those who've chosen to give their lives so that the land may grow, the hearts will be placed within urns and laid before the great statue of Nidaba, daughter of Tyng Sudran, as an offering of daughters and sons, for the next hundred years.