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'''Waripa Thought''' ({{wp|Southern Quechua|Kaya simi}}: ''Waripa yuyay'') is the official state ideology of [[Kayahallpa]], described by the government as the "Kaya Path to Social Progress and Harmony". It serves to codify and legitimize the {{wp|absolute monarchy|absolute}} {{wp|totalitarianism|totalitarian}}, {{wp|theocratic}} government of Kayahallpa by cultivating a {{wp|cult of personality}} through {{wp|apotheosis}} of the nation's hereditary leader, the [[Sapa Inka]], while at the same time combining it with militant {{wp|anti-capitalism}}, {{wp|Autarky|self-reliance}} and defense of the traditional {{wp|ayllu}} system. It is widely viewed as a tool for the state's enforcement of {{wp|social control}} through {{wp|propaganda}}, {{wp|surveillance}} and {{wp|disinformation}} to exert complete control over its citizens lives. | '''Waripa Thought''' ({{wp|Southern Quechua|Kaya simi}}: ''Waripa yuyay'') is the official state ideology of [[Kayahallpa]], described by the government as the "Kaya Path to Social Progress and Harmony". It serves to codify and legitimize the {{wp|absolute monarchy|absolute}} {{wp|totalitarianism|totalitarian}}, {{wp|theocratic}} government of Kayahallpa by cultivating a {{wp|cult of personality}} through {{wp|apotheosis}} of the nation's hereditary leader, the [[Sapa Inka]], while at the same time combining it with militant {{wp|anti-capitalism}}, {{wp|Autarky|self-reliance}} and defense of the traditional {{wp|ayllu}} system. It is widely viewed as a tool for the state's enforcement of {{wp|social control}} through {{wp|propaganda}}, {{wp|surveillance}} and {{wp|disinformation}} to exert complete control over its citizens lives. | ||
Waripa Thought originated in the late 19th century at the behest of [[Tupaq Churan II]] to condense the political and social workings of the empire into a single, cohesive ideology. The main purpose of his efforts was to strengthen central authority at the expense of local leadership. The specifics of the officially condoned Waripa Thought have varied considerably since its founding, often adjusting its rhetoric and baseline truths to conform to the actual needs of the state at any given moment. | Waripa Thought originated in the late 19th century at the behest of [[Tupaq Churan II]] to condense the political and social workings of the empire into a single, cohesive ideology. The main purpose of his efforts was to strengthen central authority at the expense of local leadership. The specifics of the officially condoned Waripa Thought have varied considerably since its founding, often adjusting its rhetoric and baseline truths to conform to the actual needs of the state at any given moment. In the period surrounding the [[Belfro-Mutulese war of 1911|War of 1911]] against the [[Mutul]], for example, the Waripa Thought expoused an extremist anti-Mutulese ideology that branded anything associated with the [[Divine Throne]] as evil; in recent decades, with the gradual bettering of relations, it frequently boasts of the close ties between the two Divine Monarchies. | ||
Latest revision as of 16:20, 15 October 2021
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Waripa Thought (Kaya simi: Waripa yuyay) is the official state ideology of Kayahallpa, described by the government as the "Kaya Path to Social Progress and Harmony". It serves to codify and legitimize the absolute totalitarian, theocratic government of Kayahallpa by cultivating a cult of personality through apotheosis of the nation's hereditary leader, the Sapa Inka, while at the same time combining it with militant anti-capitalism, self-reliance and defense of the traditional ayllu system. It is widely viewed as a tool for the state's enforcement of social control through propaganda, surveillance and disinformation to exert complete control over its citizens lives.
Waripa Thought originated in the late 19th century at the behest of Tupaq Churan II to condense the political and social workings of the empire into a single, cohesive ideology. The main purpose of his efforts was to strengthen central authority at the expense of local leadership. The specifics of the officially condoned Waripa Thought have varied considerably since its founding, often adjusting its rhetoric and baseline truths to conform to the actual needs of the state at any given moment. In the period surrounding the War of 1911 against the Mutul, for example, the Waripa Thought expoused an extremist anti-Mutulese ideology that branded anything associated with the Divine Throne as evil; in recent decades, with the gradual bettering of relations, it frequently boasts of the close ties between the two Divine Monarchies.