Kayahallpa

Empire of the New Kayamucha Musuq Kayamucha Qhapaq Suyu (Kaya Simi)
Flag Seal of the Great One
Anthem: "Kayapa llaqta takin" (Kaya Simi) "National Anthem of Kayahallpa"
Location of Kayahallpa in Oxidentale
Capital	Tupawasi
Official language	Kaya Simi
Spoken languages	Aymaray Simi Mapu Simi Aruak Simi Apa Simi Itukali Simi various others
Ethnic groups	Kayans Aymara people Mapuche people Guarani people others
Demonym(s)	Kayahallpan, Kayan
Government	Theocratic absolute monarchy
• Sapa Inka	Tupaq Yupanki III
Formation
• Chincha civilization	4000 BCE
• Wari federation	480 CE
• Warisuyu	1045 CE
• New Kayamucha	1434 CE
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 (2015)	42.3 medium
HDI (2018)	0.712 high
Currency	Qullqi
Date format	dd/mm/yyyy
Driving side	right
Calling code	36
ISO 3166 code	KY
Internet TLD	.ky

The Empire of the New Kayamucha (Kaya Simi: Musuq Kayamucha Qhapaq Suyu), colloquially known as Kayahallpa, is a multi-ethnic empire located in western Oxidentale bordering the Mutul to its north, Sante Reze and Yadokawona in the east, Zacapican to the south-east and the Makria Ocean to the west. The administrative, political, and military center of the empire is in its capital, the vast and ancient metropolis of Tupawasi located in the Qullqaquyllur highlands. In addition to Tupawasi, the upper organs of state also spend parts of the year in Mayunrispampa and Huirquihui in the country's north and south, respectively.

Kayahallpa has been home to many ancient cultures stretching back at least 6000 years from the coastal Chincha civilization, the highland Warisuyu Empire, to the current Kayan Empire. While its history has been shaped by a number of global powers, Kayahallpan territory has always been ruled by Oxidentalese polities.

The modern empire was founded after a group of Quechua people known as the Kayans, who originally came from Norumbia fled the socio-economic collapse of the Kayamuca Empire in the 1300s 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 first age of 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 factors brought Kayan power into a steep decline which lasted until the late 1700s, and the former empire was reduced to a small kingdom. In 1791, ruler Tupaq Churan began the first of many reconquests of former Kayan imperial lands, and brought Kayahallpa into direct conflict with the Mutul and Zacapican. These wars would continue on and off for a century, after which the boundaries of Kayahallpa have been stable. Following periods of economic and social unrest in the mid-20th century the government has made moves to diversify its economy from mineral extraction and agriculture, though raw resources continue to dominate exports.

The sovereign state of Kayahallpa is a centralized absolute monarchy ruled by the Sapa Inka and primarily divided into 21 Suyu departments. It is a middle-income developing country with medium-high human development levels and a growing economy. Much of the country 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.

The country's population of over 60 million people has a high degree of genetic diversity, mostly native Oxidentalese groups. Kaya Simi is the only official language, spoken as a first or second language by practically the entire population. More than 40 different ethnic groups originate from Kayahallpa, glued together by an extensive shared pan-imperial ideology promulgated by the government. The state actively encourages its subjects to worship their ruler as a deity descended from Wiraqucha, a creator deity with traditions in many local belief systems.

Etymology

The origin of Kayahallpa's common names come from the name of the Kayamuca Empire, an historical empire located in northern Oxidentale and southern Norumbia, combined with the Kaya Simi word for land, hallpa. Despite occupying none of the former empire's territory, the Kayahallpan government views itself as the rightful successor to the Kayamucan Empire by virtue of divine descent, conquest, and cultural orthodoxy. The name Kayahallpa was coined by Kayan settlers for their new state, reminiscing the society they came from. The official name of the state is Musuq Kayamucha Qhapaq Suyu (translating to "New Kayamuca Great State" in a literal sense) meaning "the new Kayamucan Empire", coined and used almost exclusively by the government. The country is also often known internally by an old name preceding the Kaya's arrival, Wari, previously only by its non-Kayasimi-speaking population, though the name has also been embraced by the government.

History

Early history (pre-1300s)

The remains of two Chincha pyramids

Traces of human settlement date back to the prehistoric settling of Oxidentale. Kayahallpa's modern territory has featured several ancient cultures since the 4th millennia BCE, when the Chincha civilization arose as one of the cradles of civilization on Kayahallpa's coast, thousands of years earlier than the first major Mutulese or Zacapitec advanced societies. The culture thrived for roughly 2000 years, remaining remarkeably stable in its political organization, iconography, and construction methods. They had a form of writing, practiced agriculture, built monumental stone architecture, and engineered basic rafts capable of traveling the Oxidentalese coast. The Chincha's entire society, which never coalesced into a single polity, collapsed around 1750 BCE. Numerous signs point to a quick and violent decline, such as the abundance of unhealed injuries found in skeletons in the Chincha cities. The X, X, and X sprung up around the remains of the Chincha,while the first High Antis cultures began to emerge in the Qullqaquyllur highlands by 1400 BCE.

The linguistic, cultural, and political makeup of Kayahallpan territory in general and the mountains of the High Antis in particular would forever change when the Runakuna, originally of southern Norumbian descent, trekked across north-western Oxidentale in search of suitable political pastures, a pursuit brought by the collapse of Kayamuca and Mutulese involvement.
Zaca, SR and the Mutul all probably enter the picture here?

Early Empire (1300s-1623)

I can't believe it's not the Incas
Some Sapa Inka tries to make a sun cult, fails

Decline (1500s-1600s)

The flight of the Kayans into the High Antis was much brought about by a refusal to accept Mutulese rule at all costs. As fate would have it, they came back – with gunboats. As Mutuleses Great Companies, massive trans-oceanic merchant operatives, began to appear in force during the early 1500s, the Sapa Inka sought to regulate their operations. As these efforts began to face resistance, the Companies were threatened with expulsion, but the overwhelming economic strength of the Great Companies and the K'uhul Ajaw's fleets demolished the Sapa Inka's attempts to establish dominance in a 1608 punitive war.
Period of intense Mutulese cultural influence begins

The Dark Centuries (1600s-1700s)

All is lost

The Resurgence and conflicts (1790-1915)

By the 19th century, Kaya rule was constricted to the Qullqaquyllur highlands around Tupawasi. The ascension of Sapa Inka Tupaq Churan in 1774 marked a turning point as he would embark on a series of campaigns to unify the country, firstly consolidating the east and south. Kayahallpa would go on to fight a number of conflicts in the next century and a half, chiefly against the Mutul. The victorious first war in 1818, the defeat in the War of 1845 and the costly war of 1911 were all against the Mutul, shaping the two nations' relations for a whole century. The wars were principally fought for control of territory and, ultimately, for hegemony over North-Western Oxidentale.

The modern era of conflict began with Tupaq Churan's grand military campaign that lasted from 1791 to 1818. While his forces had conquered more or less the entire eastern and southern part of the country by the 1810's, including the former Zacapitec lands of Antumapu, the north and west was still firmly under Mutulese political and economic hegemony. To deal with this, the Sapa Inka laid siege to the trans-Makrian economic hub of Chuliruchu on the coast after convincing the nearby Mutuleses Protectorates to aid him, beginning the War of 1818. The siege succeeded and the burgeoning Imperial Army marched northwards into Mutulese territory, occupying a large section of the Divine Kingdom's south. The Mutul would later collapse into civil war, increasing Tupawasi's influence in the region even more.

After Tupaq Churan's reign, Kayahallpa struggled with division between the Imperial Government and the still-powerful local lords, many of whom did not appreciate Tupawasi's interior-oriented economic policies. This would significantly hamper industrialization efforts, creating a gap in military capacity between it and the more readily modernizing Mutul. These circumstances would come to its eventual conclusion in 1845 when the Mutul invaded and scored a quick victory, the ruling Sapa Inka Achkachay Qhapaq ceding significant territories to avoid a more disastrous outcome, which lead to his deposition three years later. The last chapter of the Kayahallpan-Mutulese Wars would not come before 1911, but it would be ever more destructive.

Contemporary history

The history of modern Kayahallpa, if defined as the time after Sapa Inka Tupaq Yupanki III's ascension in 1959, has largely been marked by "The Approachment" and pro-market economic reforms. Both of these factors have greatly increased the average Kayan's exposure to the outside world, though there is little will for political reform in the populace due to still-strong traditionalist currents.

Government and politics

Kayahallpa is an absolute monarchy: The Sapa Inka is not only the head of state, but also the head of government, and holds ownership of the entire nation's means of production. The current Sapa Inka has been Tupaq Yupanki III, ruling since 1959. All acts, rituals, issues and matters of government are viewed through and handled in the context of Kayan religion, with the country usually also classified as a theocracy. No political parties or national elections are permitted. It has an uncodified constitution that draws on a wide range of royal decrees, local religious practices, and Waripa Thought, the proclaimed "Kaya Path to Social Progress and Harmony". It is viewed by critics as a totalitarian dictatorship.

The Sapa Inka is the physical concentration of all imperial authority and is the legal title holder of every governmental position; the actual servants of any title are referred to as an "Official Actor in His Name". There is no national legislature, supreme court or separation of powers. Government interference into private life is extensive, with heavy limitations put on personal expression in particular. All foreign religious organizations wishing to practice in Kayahallpa must register with the government's Faith Ministry List, which places an obligatory and unrevocable demand to recognize the Sapa Inka as a divine descendant of Wiraqucha. Belief systems that find this demand theologically unacceptable are ruthlessly persecuted as they are considered enemies to the very fabric of Kayahallpan political reality.

The empire is divided into 21 first-level administrative suyu, which may be divided into either hallpan kiti, centrally controlled from Tupawasi, or rimaq kiti, controlled by their own local leadership. There are also 10 kacharisqa llaqta, independent cities not part of any suyu. The Sapa Inka retains the right to absolute authority in all regions and can dispose of any government official as he pleases, though this is rarely done in the rimaq kiti. Prior to the advent of modern transportation equipment, this dual system was largely employed to effectively administer regions when they were far away from the Sapa Inka's army. In the 21st century, rimaq kiti status has been massively curtailed and is mostly used as a form of reward towards local administrators that have displayed absolute loyalty to the state and performed superbly.

Foreign relations

Kayahallpa's foreign relations are mainly shaped by its membership in the Common Congress and the Vespanian Exchange Institute, with most of its diplomatic connections located in the Oxidentale, Norumbia and Ozeros regions. It is not a member of the Forum of Nations, which the Kayahallpan state describes as a "gang of imperialists" aimed at destroying "Social Harmony in Kayahallpa", mainly due to the Forum's stated efforts on human rights issues.

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.

Economy

Main articles: Economy of Kayahallpa and Great State Council

The Kayahallpan state, in accordance with Waripa Thought, stresses an adherence to traditional Kayan principles in organizing a largely state-controlled, planned and redistributionist economy. Despite obvious similarities to socialist systems, official sources never describe Kayahallpa's economy as such to avoid any republicanist connotations. A significant, semi-legalized informal economy exists outside of the state's oversight in major trade areas, and multiple special economic zones have been established since the 1960s. The Sapa Inka as leader of the state is the owner of the country's means of production and most workers are employed by the state in either full or partial capacity. After the Turbulent Years of the 20th century caused a significant downturn in living conditions for decades, the government has also allowed the spread of private and foreign businesses to revitalize the economy. Kayahallpa's economy is classified as a newly industrialized country with a large portion of the population involved in primary sector industries such as agriculture, pastoralism and fishing.

The Great State Council is responsible for the administration of the country's planned economy, chiefly through the development and execution of the Six-Year Plans of Kayahallpa and its monitoring of economic activity. Its members, which include the most powerful nobles and royalty are often considered the de facto ruling party of Kayahallpan politics, taking orders only from the Sapa Inka. Their influence stretches far outside simply commandeering the economy; the Council's members are also military leaders, religious figureheads, financial oligarchs and own vast amounts of land and mineral rights.

Demographics

Languages

The official language is Kaya Simi, which is by far the most spoken Quechua language in the world with an estimated 75 million speakers. In Kayahallpa, it is spoken as a first language by 50 million people out of a population of 64 million. There are 7 million native speakers of the Mapuche language mostly concentrated in the former territory of Antumapu, constituting the by far largest cultural and linguistic minority. Other languages spoken by more than a million people are Aymaray, Aruak, Itukali and Apa. The most commonly known foreign languages are Mutli and Rezese.

Education

Attending school is not mandatory for children in Kayahallpa, though most parents still send them to improve career opportunities for their children. Primary education is divided in two parts: religious education, which teaches in proper faith and practice of the local religion and grooms the future priesthood, and modern secular education.

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 where necessary.

Religion

The area that makes up modern Kayahallpa exhibit a large degree of religious diversity, both presently and historically. The Imperial Government does not collect census on religious affiliation; nevertheless, an estimated 83% of the population follows the Kayan Way, a centuries-old syncretic religion with White Path and Old Kayan Faith influences. The Old Kayan Faith was dominant in the High Antis cultural region from the time of the Wari civilization to the beginning of the Dark Centuries, and it was somewhat consolidated in its practices and beliefs by a process of amalgamation under the early empire. After the Crisis of the Brothers nearly crippled the first empire in 1623, a period of economical, social and political domination from the Mutulese began, opening a stream of Sakbeist scribes to the administrations of local chieftains. The Old Faith soon disappeared almost entirely among the upper class, whereas the lower class of the High Antis, where Mutulese influence was weaker, largely kept their old practices intact. During the Kayan National Resurgence of the 19th century, the upper class re-adopted certain aspects of the "common faith" while the syncretization gained speed among the increasingly literate working and rural people. As a result of this convergence, the modern 'Kayan Way' was born, which draws heavily from both sources in theology and practice.

The second largest religions grouping, at an estimated 7% of the population, are those who follow genuine Sakbeist, White Path theology. They are mostly concentrated near the Mutulese border, in several coastal seaports and in major cities, and they usually have low income levels; immigrant communities are counted here as well. While they are sometimes seen by Kayahallpan nationalists as not being 'Kayan enough', the Imperial Government has permitted Sakbeists to practice their beliefs freely. The remaining one-tenth of Kayahallpans constist of the remaining Old Kayan Faith practicioners and a small amount of believers in Kirizyuntupao, Furózin, Christianity and various other belief systems. Irreligion is believed to be rare, even among the educated.

Culture

Kayahallpan culture is mainly founded on native Western Oxidentale influences (Kayahallpa, the Mutul and Zacapican), the ancient Kaya heritage from Southern Norumbia and the societies that interacted with the Mutulese Ochran. It has played a unique and powerful role throughout its enchantingly long history, contrasting starkly 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.

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.

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 instead spent their wealth in maintaining the best Pitz team, with the winning sponsor of the often brutal matches claiming the right to power. Such practice is no longer relevant in the modern day due to the politically centralized nature of the Musuq Kayamucha 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 absolutely massive Qusqu Divine Court at 100 meters length, too large to even feasibly play in, to primitive small mounds found in urban backyards.

Cinema

Kayahallpan cinema is dominated by the state's official cinematic production company, the Royal 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 is considered an unusually open industry where the struggles of everyday Kayans can be portrayed in striking and realistic fashion. Even still, 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 the divine right to rule of the Sapa Inka.