Mufastism

The flag used by many Mufastas to represent their religion. It combines the Lion of Adunis, used to represent the strength of the Bahian people, with blue, gold, and green

Mufastism, sometimes called Mufasti, is a religion that developed in Île d'Émeraude during the 1920's. Scholars of religion classify Mufastism as a new religious movement and a social movement.

At the core of Mufastism, which is based off of a specific interpretation of the Sotirian Bible, is the belief that a single God, named by Mufastas as Yé, is present in all individuals and that by connecting with the divine through prayer, meditation, and ritual, believers can tap into the spiritual power and achieve greater peace, fulfillment, and prosperity in their lives. Mufastism also emphasizes social responsibility and encourages its adherents to work towards the betterment of the community.

Mufastism accords a key importance in their religion to Alphonse Amsalu, a key figure of the Sougoulie rebellions in Bahia. These rebellions are seen as an important event to Mufastas, as they point to them and liken it to the Atudites rebellion against !Babylon during classical times. While views on him differ within Mufastism depending on sect - some see him as the Second Coming of Sotiras, while others see him as simply a prophet that recognized Yé's presence in each individual - he is regardless held in high regard by all Mufastas. The Bahiocentric religion focuses most of its attention on the worldwide Bahian diaspora, who Mufastas believe are both Yé's chosen people and are deliberately oppressed in Northern society, or "!Babylon". Mufastas often advocate for the resettlement of the Bahian diaspora back in Bahia, which is viewed as the Promised Land, or "!Zion". The rituals and practices of Mufastism, known by Mufastas as "ancetre", take inspiration from traditional Bahian folk religions, and include dance, music, and other artistic expressions.

Mufastism first originated among impoverished and socially-disadvantaged Bahio-Emeraudian communities in 1920's Île d'Émeraude, which at the time was under the Gaullican Viceroyalty of the Emerald Isles. The Bahiocentric ideology of Mufastism originated as a reaction against the Gaullican-dominated colonial culture present in Île d'Émeraude at the time, and especially against the Solarian Catholic Church's promotion of Gaullican culture in various areas of colonial life including school, dress, and language.. It was heavily influenced by the Emeraudian Spring and the Back-to-Bahia movement promoted by black nationalist figures such as Jean-Baptiste Canmore, as well as various Bahian folk religions and faiths such as Rwizi Fetishism, though Fetishist influence in particular was rather limited. Mufastism began to develop after numerous Catholic Sotrian bishops, most notably Mufast Martin, proclaimed that the sacrifice of Alphonse Amsalu to the cause of Bahian liberation had fulfilled a Biblical prophecy - specifically, that the revolts of the Sougoulie would lead to the eventual return of Bahians to their homeland, just as the Atudite revolt against !Babylon. During the early 20th Century, the countercultural stance of Mufastism brought in into conflict with wider Emeraudian society, leading to clashes which included ones with law enforcement. In the 1970's and 1980's, it gained increased respectabilty within Île d'Émeraude and increased visibilty worldwide through Mufasti-inspired Randé musicians, most notably Robin Gautier. Enthusiasm slightly declined in the 80's following the death of Gautier, but the movement would survive and eventually rebound, while securing a presence in many parts of the world.

Mufastism has faced some controversy and criticism over the years, with some critics accusing the faith of promoting exclusivity or even extremism. Nevertheless, the movement has persisted and continues to attract followers to this day, particularly among marginalized and disadvantaged communities in Île d'Émeraude and beyond. It is especially attractive to those of Bahian ethnicity or descent, who make up most of the religion's following. Despite this, most Mufasti sects welcome people of all races who wish to become followers.

Despite Mufastism's relatively small following, estimated to be around 800,000 to 1,200,000 worldwide (with the majority being Emeraudian), Mufastism has had a significant impact on the spiritual landscape of Île d'Émeraude.

Definition

Mufastism has been classified as a religion by many; it meets many proposed definitions of a religion and is legally recognized as such in numerous countries. Multiple scholars of religion have called Mufastism as a new religious movement. Others have called it a revitalization movement or a cult, the latter of which is often used derogatorily. Having arisen in Île d'Émeraude, it is often classified as a Bahio-Emeraudian religion, and more broadly a Bahio-Arucian religion.

Although Mufastism focuses on Bahia as a source of identity, it is a product of creolization in the Asterias, described by Emeraudian scholars from the University of Port-au-Grégoire as a "Creole religion that has roots in Bahian, Euclean, and Satrian beliefs and practices." Some scholars have also suggested that Mufastism is an emerging world religion because of its global spread, though most argue that Mufastism lacks the amount of followers needed to warrant the distinction. Nevertheless, many Mufastas reject the descriptions of Mufastism as a religion, instead referring to it as simply a "way of life."

Emphasizing it's political stances, most notably it's support of Pan-Bahianism, some have classified Mufastism as a political movement or a protest movement. Alternatively, it's also been labeled as a social movement or a countercultural movement, which is also rejected by Mufastas. In 1991, a Gaullican municipal court concluded that Mufastas could be classified as an ethnic group due to "a long, shared heritage which distinguished them from other groups, their own cultural traditions, a common language, and a common religion."

Mufastism has continually evolved and changed, with significant doctrinal variation existing among practitioners depending on the group to which they belong. It is not a unified movement, and outside of Mufast Martin early on in the religions history there has never been a single leader followed by all Mufastas. As a result, it is difficult to make broad generalizations about the religion without obscuring the complexities within it. One Gaullo-Emeraudian scholar of religion Michel De Saint-Pierre suggested it'd be more appropriate to refer to Mufastism as "a plethora of Mufasti spiritualities" rather than one common phenomenon.

The term "Mufastism" originates from the first name of Mufast Martin, who changed his first name upon converting. "Mufast" is an Emeraudian Creole term for "reborn", and symbolizes his rebirth through his affirmation of Yé being his true God. It is unknown why early Mufastas chose this form of his name as the basis of the term for their religion, though its likely because of both the important role he played in Mufastism's development and what his name symbolizes. It is most commonly referred to by scholars and commentors as Mufastism, though many Mufastas disparage the term, believing the use of "-ism" implicates institutional organization, which is rejected by the movement.

Beliefs

Mufastas refer to the totality of their religion's beliefs and ideas as "Mufastology". Some have described the religion as having a rather cohesive world view, but most believe it's beliefs are fluid and open to interpretation, citing the numerous sects of Mufastism. Attempts to summarize the movement within Mufastism have never accorded the status of creed or catechism. Mufastas place great emphasis on the idea that personal experience, intuitive understanding, and critical reasoning should be used to determine the truth or validity of a particular belief or practice; No Mufasta, therefore, has the authority to declare which beliefs and practices are orthodox and which are heterodox.

Mufastism is deeply influenced by Abrahamic religion, and shares many similarities with Sotirianity. A Gaullican scholar Robert Boissonade observed that it's theology is "essentially Atudi-Sotirian", representing "a Bahio-centric blend of Atudism and Sotirianity". Some, though not many, followers openly describe themselves as Sotirians. Mufastas accord a key importance to the Bible, regarding it as a holy book as do Sotirians. The religion adopts a literalist interpretation of the Bible and its contents. Mufasti approaches to the Bible have been said to resemble approaches taken by Amendism and various Amendist sects. Mufastas regard the Bible as an authentic account of early black Bahian history and of their place as Yé's chosen people. They believe the Bible to be key to understanding both the past and the present and for predicting the future, while also regarding it as a source book from which they can form and justify their beliefs and practices. Mufastas often regard the Book of Revelations as the most important section of the Bible, believing its contents to be a parallel to the current world situation.

Mufastism has a strong focus on social responsibility and helping others, and its devotees are encouraged to contribute to the betterment of their community. This emphasis on social welfare is reflected in a variety of ways, including the construction of community centers and the organization of community-led social aid programs. In addition, Mufastism often emphasizes the use of art, music, and dance in its rituals and practices. These creative expressions are seen as ways to connect to the divine and convey complex spiritual concepts in a more accessible way. Mufasti art and music often incorporate elements of Bahian traditions and are recognized for their vibrant colors and rhythms.

Contrary to scholarly understandings of how the Bible was compiled, Mufastas commonly believe the Bible was originally written on stone in the Mehare language of the Yebase of Garambura. They also believe that the Bible's true meaning has been warped by Northern Sotirians, both through mistranslation into other languages and by deliberate manipulation by !Babylon in an attempt to deny black Bahians their history. They also believe the Bible has many hidden meanings, and that its true teachings can be revealed through intuition and meditation on the "book within", allowing them to commune with Yé. Because of what they regard as the corruption of the Bible, Mufastas also turn to other sources that they believe shed light on black Bahian history.

Yé and Jesus Sotirias

Mufastism is monotheistic, worshipping a single god named Yé, a shortening of the Gaullican translation of Yahweh, the ancient god of the Atudites. Much like Sotirians, they believe Yé created Kylaris and every living thing that calls it home, while also holding the non-Sotirian belief that he inhabits every living thing. This belief is reflected in the aphorism, often cited by Mufastas, that "God is man and man is God". Many Mufastas speak of knowing God rather than simply believing in him. Within Mufastism, the belief that Yé inhabits all living things are reflected in practices of meditation, prayer, or contemplation that aim to connect with the divine within oneself and within others. Mufasti mysticism also involves seeking to experience a direct connection with the world around them through practices of ecstatic dance, chanting, or other nonverbal forms of communication. They also believe the smoking of cannabis helps them achieve direct connection with the world. By seeking to break down the perceived barriers between themselves and the rest of creation, Mufastists may hope to experience a more profound sense of interconnectedness and oneness with the world. Mufastism's view of its god Yé is closely tied to the religion's emphasis on interconnectedness and personal responsibility, as well as its focus on community welfare and social justice. By seeing God in every living thing and seeking to embody God within themselves, Mufastas strive to create a more harmonious and compassionate world, in which all beings are recognized as interconnected and deserving of respect and care.

Jesus is also an important figure in Mufastism. Like Sotirians, they believe he was sent down from Heaven to live, preach, suffer, die, and raise from the dead to redeem mankind from transgressions of original sin. However, practitioners reject the traditional Sotirian view of Jesus, most notably his portrayal as a white Euclean, believing it to be a perversion of the truth. Mufastas believe Jesus to have been a black Bahian, and that the white Sotiras was a false god. Mufastists believe that Jesus was sent by God to redeem humanity from original sin, but they reject the traditional image of Jesus as a white Euclean and instead believe him to have been a black Bahian.

Furthermore, Mufastas view Sotirianity as a religion created by white Eucleans and perpetuated through the mental enslavement of the Bahian diaspora. Many Mufastists view the God worshipped by Sotirians as actually being Satan, thereby rejecting fundamental aspects of Sotirian theology. This perspective sees the Sotirian depiction of Jesus as a white Euclean as being an intentional perversion of the truth designed to serve the interests of the white Sotiras. Mufastas therefore often view Sotirian preachers as deceivers and regard Sotirianity, and especially the Solarian Catholic Church, as being guilty of furthering the oppression of the Bahian diaspora.

Alphonse Amsalu

Alphonse Amsalu in 1877

Alphonse Amsalu is a central figure in Mufastism and is regarded with great importance by its adherents. He has been a central figure since Mufastism first began to develop. Amsalu's execution during the Sougoulie rebellions of 1887-1888 is believed by many Mufastas to have fulfilled a Biblical prophecy proclaimed by Mufast Martin, one of the religion's founding figures. According to this interpretation, Amsalu's sacrifice will one day help to lead the Bahians, many of which were displaced from their homeland by the Transvehemens slave trade, back to their homeland, just as the Atudite revolt against !Babylon did in the Old Testament.

For many Mufastas, particularly those who view Amsalu as the Second Coming of Sotiras, Amsalu's importance lies in his divinity and his role in offering salvation to humanity. Such Mufastas see Amsalu as the messiah prophesized in the Old Testament, the human manifestation of Yé, and "the living God." Many of these Mufastas also regard him as part of the Holy Trinity.

Other Mufastas view Amsalu as embodying Jesus' essence and teachings, or as a prophet and emissary of God, but they reject the idea that he is the Second Coming of Jesus. These Mufastas emphasize Amlasu's role as a historical figure and a messenger of God rather than his divinity.

Regardless of how Amsalu is interpreted, his life and sacrifice continue to inspire and guide many Mufastas. Many Mufastas believe that Amsalu's legacy lives on as a spiritual force that continues to interact with the Mufasti faith and the world at large through divine intervention. For all Mufastas, Amsalu's importance lies in his sacrifice, which continues to provide a source of hope, inspiration, and spiritual guidance to the Mufasti community.

Bahio-centrism and views on race

The Bahian nation of Garambura, the birthplace of Alphonse Amsalu, is given high prominance in Mufasti doctrine

According to Michel De Saint-Pierre, Mufastism is "concerned with, above all else, rediscovering the identity, personal and racial, of black people." The religion was conceived among Bahio-Emeraudians who wished to reject the Gaullican colonialist culture prevalent in Île d'Émeraude at the time of Mufastism's conception in exchange for a new identity based on the Bahian heritage of the vast majority of Île d'Émeraude's population. Its emphasis is on the purging of any belief in the inferiority of black people, and the superiority of white people, from the minds of its followers, which has roots in the anti-racism and egalitarian attitude of the Emeraudian Spring. Mufastism therefore is Bahio-centric, equating blackness with the Bahian subcontinent, and endorsing Pan-Bahianism.

Mufastas identify themselves with the ancient Atudites- God's chosen people in the Old Testament- and believe that all Bahians are descendants of these people. This is similar to Atudism, though many Mufastas view that the contemporary Atudites claim of being descended from the ancient Atudites as a false claim. Mufastas typically believe Bahians to be God's chosen people, therefore they have a covenant with Yé. They also argue that the true identity of Bahians as God's chosen people has been lost and needs to be reclaimed.

Mufastism lacks a clear general consensus on race, but most agree with the basic principles of egalitarianism. Black supremacism was embraced by a select few during the early formative years of Mufastism, though most of the movement rejected it. (TBD), a prominent member of the Bobo Rwizi denomination, professes that "regardless of race or creed, we are all children of Yé. Yé views all of his children as equals; therefore it is our duty as Yé's chosen people to view all of our brothers and sisters that share this planet with us as equal to ourselves, as we are all equal in the eyes of the Lord." Some Mufastas believe that a "Bahian" identity does not inherently require black skin, but is rather about if an individual possesses a Bahian "attitude" or "spirit". A vast majority of Mufastism's followers are of Bahian descent, though "awakened" individuals of other races are welcomed and widely accepted into the religion by most denominations; Mufasti communities in Euclea have a significant White minority within them, communities in the Asterias often attract those of mixed ethnicity as well as Native Asterians, and communities in parts of Coius outside of Bahia also have members from the native populations, though not quite to the extent of the previously mentioned areas.

Morality and ethics

Most Mufastas share a pair of fundamental moral principles known as the "two great commandments": Love of God and love of neighbor. Many Mufastas believe that they should consult the presence of Yé if they ever need to decide whether or not to undertake in a certain act.

Mufastism's sense of morality is based on the belief that all beings are interconnected and that actions have consequences beyond just the immediate present. This understanding is reflected in the faith's emphasis on social responsibility and community welfare. Mufastism encourages respect in all dealings with others, and to treat others as they would like to be treated. The faith also promotes practices such as mindfulness and meditation as a means of gaining insight into the interconnectedness of all things and developing greater empathy and understanding for others. In addition, Mufastism places a strong emphasis on personal responsibility for one's actions. The faith encourages its practitioners to take ownership of their behavior and to work towards self-improvement and growth in all aspects of their lives. Furthermore, Mufastism recognizes that social responsibility goes beyond just providing material support. The faith emphasizes the importance of treating others with kindness, compassion, and respect, and encourages its followers to strive for social justice and equality.

Mufastism also promotes what is referred to as "living naturally", in accordance to what Mufastas view are the laws of nature. It endorses the idea that Bahia is the natural home of the Bahian diaspora, calling it a place where they can live according to their Bahian culture and tradition and be themselves on a spiritual, physical, emotional, and intellectual level. Mufastas believe that !Babylon has detached themselves from nature through overboard technological advancement and thus have become debilitated, slothful, and decadent. Many Mufastas express the view that they should be bound only by Bahian laws and not laws put in place by !bylon; they often use this view to justify their involvement in certain acts which may be illegal in the countries that they are living in. For example, they defend the smoking of cannabis as a religious sacrement.

Gender roles and sexuality

Numerous scholars have observed that Mufastism has combined a radical, or even revolutionary, stance on social issues, especially when it comes to race, with rather traditional approaches to other on other religious issues. Many Mufastas view modern capitalism with scrutiny, condemning consumerism and materialism. They favor more small scale, pre-industrial, and agricultural societies, while placing an emphasis on communal connection. Many Mufastas have promoted activism as a means of achieving socio-political progress, while some others believe in awaiting change that will be brought through Yé's intervention in human affairs. In Île d'Émeraude, Mufastas typically do not vote, and often do not involve themselves in political parties or unions. Many Mufastas, however, engage in other forms of political activism; Mufastas supported Emeraudian independence both during and after the Great War, the Emeraudian Mufasta singer-songwriter Robin Gautier was involved in campaigns promoting racial equality and democratic elections, and many Mufastas have supported the overthrow of military juntas and oppressive regimes around the world.

Mufastism's view of gender roles is based on the belief in gender equality. Mufastism promotes what it calls the "Adam and Eve doctrine", which asserts that God created men and women as equals. This belief is supported by Mufastism's interpretation of the first chapters of Genesis in the Bible. Mufastism espouses egalitarian principles, which include the idea that men and women should be equal partners in a relationship. According to external observers, Mufastism accords women an equal position to men in most areas of life. As a result, many women have been attracted to the religion, and women make up about 41% of Mufastism's followers. In Mufastism, gender roles are not strictly defined or enforced. Instead, each individual is encouraged to pursue their unique talents and abilities without regard to gender. Mufastas believe that men and women should be free to pursue any profession or interest that they are passionate about, without any restrictions based on gender.

As it existed in Île d'Émeraude, Mufastism views on monogamy vs. polygamy vary by sect. In some sects, Mufasti men are allowed multiple female partners, although women are usually expected to reserve their sexual activity for one partner. In others, however, both men and women are restricted to one romantic or sexual partner. Marriage usually isn't formalized with a legal ceremony but instead a common-law affair, though some Mufastas are legally married.

Mufastism places great importance on family life and the raising of children. In Mufasti relationships, the man often stays home to raise children while the women often works. Depending on sect, the roles may sometimes be reversed.

Mufastism places a strong emphasis on family life and the importance of interpersonal relationships. The faith regards family as a fundamental unit of society and encourages its adherents to prioritize relationships with their spouses, children, parents, and other family members. Mufastists believe that family provides a stable basis for personal growth and development, and they encourage their followers to create strong and supportive relationships with their loved ones. They believe that the love and support that family members provide to one another serves as a foundation for personal and spiritual growth. At the same time, Mufastism recognizes that family relationships can be challenging and that conflicts can arise. The faith encourages its practitioners to approach these challenges with patience, empathy, and a willingness to work towards finding solutions that benefit all parties involved. While some elements of feminism are employed in the religion, such as the equality of men and women in relationships, most radical forms of feminism are rejected by the movement.

Mufastism regards procreation as the purpose of sex, and as a result, oral sex and anal sex are frowned upon. Both contraception and abortions are also censured, and a common claim in Mufasti circles is that these were invented by !Babylon to limit the black Bahian birth rate. There is no uniform view of the LGBT+ community, and levels of tolerance vary by sect. Some are welcoming or at least tolerant of the LGBT community, some are homophobic and hostile towards them, and others are indifferent towards them. It is unknown how many followers of Mufastism are openly LGBT, likely because any of these people conceal their sexual orientation for fear of rejection.