Occidentalism

The Mutulese Glyph for "West"

Occidentalism (Mutli : "Ochk'in Xook") is a Mutulese political phylosophy inspired by the Tsurushimese Social Technocracy. It rose in popularity during the 40s, with the Kanma B’anawi becoming famous for its numerous thinkers, philosophers, and professors espousing and promoting the ideal of a Social Technocracy. They notably defended the vision of a highly centralized, bureaucratic state with an extensive system of examinations to select the best candidate for a given position, all to ensure a more equal redistribution of wealth "according to each' needs". The ideological substrate of the philosophy was mainly developed by the philosopher and theologian K'an Tahtok' who co-wrote the Manifesto for the Social Harmonization of the Divine Kingdom alongside many theological publications centered around the core concepts of Occidentalism.

While most of the first generation of Orientalist was mostly interested in developing the philosphical aspects of the ideology, a second wave emerged during the Eastern Wind, sought the confrontation with the Modernists in power and opposed their economic reforms, defending instead projects such as the collectivisation of the lands, nationalisation of the industry, creation of real national syndicates capable of defending all workers, even the unqualified ones. This second-wave was incarnated by the newspaper Tabwan K'in and its founder and main contributor : Wukub’ Ik. Ultimately, the newspaper was outlawed in 1943 by the Central Library, but continued to circulate among Orientalists cells through various illegal printing facilities and underground distribution network. Wukub' Ik arrest sparkled protests, but he would remain in jail until his liberation in 1955.

During the 50s, the Occidentalists were at the height of their popularity and power, with vast networks all over the Divine Kingdom, organizing protests and strikes, circulating newspapers and magazines, and many other actions that placed them at the top of the Orientalists' concerns. In 1955, they allied with the Traditionalists elements of the Clergy and of the Administration to get rid of the Orientalists. The arrest of Yu Kun Max by the Divine Throne, the then Orientalist Prime Minister, was the signal : riots began all over the country, targetting Orientalists sympathizers and everything related to them. the Mutuleses schools and Administration were purged of Orientalists elements, either arrested by the police or killed by the rioters.

After 1955, many Occidentalists figureheads were promoted to positions of powers, alongside various Traditionalists, starting a period known as the Cohabitation. They nonetheless managed to pass a number of social and political reforms nationwide, notably in matters related to the Education system and the Administration, and locally a number of Yajawilob allowed a number of syndicates and unions to open. But without the common threat of the Orientalists to unite them, the Occidentalists and Traditionalists alliance dissolved and relations became cold between the two movements. The Occidentalists also began to loose popular supports, many Mutuleses no longer concerned with politics now that the Orientalists had been driven out of power. By the middle of the 60s, known Occidentalists only held positions in some local Yajawil administrations and had lost all power at a national level. The situation remain the same to this day, with the University of Kanma remaining an important Occidentalist center, and a few Noble Houses such as the Xiu-Tutul continuing to support the movement.