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Nasani-Rwizikuran War
Date 6th October, 1968 - 25th March, 1969 5 months, 2 weeks and 5 days Location Nasana Rwizikuru Result Nasani victory Treaty of Catherby Population exchange of Rwizikuran Irfanics and Nasani Sotirans Territorial changes Loss of most of Yekumavirira to Nasana
Belligerents
Rwizikuru	Nasana
Commanders and leaders
Izibongo Ngonidzashe Fred Ngonidzashe Munyaradzi Mhlanga † Nokutendaishe Dulini Jean-Marie Mombeshora	Bakoi Tekǂnubo Kala Hugo ǁkhal Sundala Alai Abyodu Tsalar
Strength
Rwizikuru 207,595 soldiers	Nasana 185,000 soldiers
Casualties and losses
Rwizikuru 89,635 killed 52,092 wounded 25,867 missing and captured	Nasana 32,000 killed 10,000 wounded 4,000 missing and captured
450,000 Rwizikuran civilians killed 300,000 Nasani civilians killed ton of internally displaced persons and refugees

The Nasani-Rwizikuran War (weRwizi: Hondo pakati peNasana naRwizikuru, Wopoto: ǃhoǂnha ri Olo'ǂnga خهوچنها ری ولوچنگا, Liberation of Olonga) was a war in Bahia that lasted from 1968 until 1969, over the territory of Yekumavirira which had been under the control of Rwizikuru, that started when Nasana attacked Rwizikuru. At the end of the war, the Purple Line was established along the front lines, and a population exchange took place.

Background

Origins

The area in question, Yekumavirira, had been part of the Wopoto Empire prior to its collapse in 1701. Following the collapse of the area, the expanding veRwizi tribes took control of the area. While they initially tried to coerce people to adopt their traditional religion, by the mid-1750s, the weRwizi converted to the Nasani school of Irfan under the rule of Chief Nyashadzashe Olonga, and thus resulted in the establishment of the Olonga Sultanate.

The Olonga Sultanate lasted until 1853, when Gaullica took the area over and renamed it Quigomba, and began instituting policies to promote the Solarian Catholic Church over the Irfanic population. As well, the Gaullicans instituted policies which cracked down on both the Wopoto language and the weRwizi language in favor of Gaullican. Over the next century, Gaullican rule became more influential over the region, but in 1936, with the end of the Great War, Gaullica was forced to give part of the Quigomba colony (present-day Yekumavirira) to the Estmerish. The Estmerish placed what they deemed "Olongaland" under the jurisdiction of the colony in Rizikuru, and made it a district of the colony, and expelled many of the Gaullicans residing in the territory.

Rwizikuran rule and growing tensions

In 1946, Rwizikuru was granted independence following tensions between the Estmerish colonial authorities and the Rwizikuran National Movement led by Shungudzemwoyo Nhema and Izibongo Ngonidzashe. This included Olongaland, which was quickly renamed back to Yekumavirira by the newly independent government.

Under Samhuri Ngonidzashe's rule from 1946 to 1954, he began instituting policies to "create a consolidated nation-state." To this end, Samhuri Ngonidzashe ordered all schools across Rwizikuru to use the weRwizi language, and to reduce the use of Estmerish in schools in 1948.

This policy was unpopular among the Wopoto people living in Yekumavirira, as they were angered that schools in their communities, which had hiherto been primarily taught in Estmerish and in the Wopoto language would be forced to teach their children "the language of their enemies."

Alai Abyodu Tsalar, in response to these policies established the Yekumavirira Liberation Movement to advocate for increased autonomy for Yekumavirira. Over the next few years, many Irfanic people joined the movement, as many Irfanics experienced tensions with the Sortirian population, as policies were made that benefitted the Sotirian population at the expense of the Irfanic population.

In 1951, a compromise was achieved, where infant schools in Yekumavirira were allowed to teach in Gaullican and in the Wopoto language.

Nasana

After the Third Nasani War, ethno-religious suppression and relocation took place across the country, under Prime Minister Gyowade !natan's program of nationalization. Many Nasani groups underwent villagization in re-education work camps. Since 1953 when the Third Nasani War ended, Sotirians took a pilgrimage to Euclea and mostly Yekumavirira, where they could worship freely and find new lands.

For a time the Nasani government endorsed this and even funded the migration against the opposition of their neighbors. This was known as the Great Nasanic Exodus, as over 500,000 Sotirians fled Nasana and escaped government villages from 1953 to 1959. Still, many Sotirians were left in Nasana, practicing their religion in secret while imitating Irfanic practice.

The Great Nasanic Exodus heightened tensions in Yekumavirira, as old Irfanic and Sotirian communities began to feud over land. It is suggested the exodus of Sotirians to Yekumavirira was a fabrication and government document leaks affirm this theory, though this not officially endorsed. This would heightened tensions and later justify Nasanai Invasion as a means to protect Irfanic communities from increasing violence.

Izibongo Ngonidzashe's election and increasing authoritarianism

Alai Abyodu Tsalar, 1967

In 1954, Samhuri Ngonidzashe finished his second term, and due to term limits implemented by the Rwizikuran constitution, Samhuri was prohibited from running for a third term. Instead, Samhuri appointed his son, Izibongo Ngonidzashe to be the presidential candidate in the 1954 elections.

Following Izibongo's election, he began to institute policies to benefit the Sotirian communities at the expense of the Irfanics, with Izibongo saying in 1955 that:

"The Rwizikuran nation must be based on three principles: one nation, one language, and one leader. If we do not develop our nation as a single nation-state, we shall be forever at the mercy of imperialist powers, from Euclea, and from next door."

Thus, Izibongo enacted policies to further centralize the country: he abolished the 1951 compromise, and forced weRwizi to be the sole language of instruction in schools in Yekumavirira. As well, he welcomed the Sotirian refugees, and allocated "vacant land" in Yekumavirira. Combined, these policies drew the ire of the Irfanic population in the region, with Alai Abyodu Tsalar declaring in 1956 that:

"Under President Izibongo, we are being subjugated. We are evicted to make room for those so-called 'refugees' from Nasana, and impose their faith, their language, and their beliefs unto us. In the name of the Behestee-Alef, we cannot permit Rwizikuru to undermine our inherent rights to be a free nation."

This declaration angered the Rwizikuran government, and resulted in Izibongo Ngonidzashe amending the constitution so he would serve two five-year terms as opposed to two four-year terms, in addition to Ngonidzashe beginning to crack down on Irfanic practices. In an attempt to destroy the movement, he deported Alai Abyodu Tsalar and other prominent members of the Yekumavirira Liberation Movement to Nasana.

Despite these moves to try and crack down on the Yekumavirira Liberation Movement, it only served to attract more Irfanic people to the movement. This helped increasing the perception that the Irfanic populations were trustworthy, and in 1960, Izibongo Ngonidzashe passed legislation that allowed only three mosques to stay in operation: two in Saint-Germain (present-day Port Tsalar), and one in Port Fitzhubert.

This policy greatly outraged the Irfanic community, with demonstrations taking place throughout Yekumavirira: the Rwizikuran Army were called in to quell the protests at Saint-Germain, leading to the Saint-Germain Massacre on 4 March, 1960, killing twenty-two people and injuring sixty-three people.

The massacre would serve as the catalyst for the Yekumavirira Liberation Movement to begin engaging in an armed struggle against the Rwizikuran government. Over the next several years, the movement began to carve out a stronghold in rural areas of Yekumavirira where there were still sizable Irfanic populations.

Prelude

In 1964, with Izibongo's second term expiring, he chose to use the situation in Yekumavirira as a pretext to suspend the Constitution of Rwizikuru, and to declare himself Mambo of Rwizikuru. With the institution of the Basic Law of Rwizikuru later that year which firmly established Rwizikuru as an absolute monarchy, he essentially had all the power in the country.

Meanwhile in Nasana, the Rafa - an ethno-religious nationalist Political Party - held sole power in the government since the Third Nasani War. In 1963 however their power and organization began to fail, with ethnic tension in the cities and militancy on the countryside. Many had begun to detest villagization projects through state-owned collective farming, which had displaced or disrupted the lives of many agricultural groups.

The Nasanan Prime Minister and leader of the Rafa, Gyowade !natan had seen success since the Nasani Wars with his extensive programs of industrialization and cultural vitalization. However, he governed like a tyrant and did not submit to fair challenges to his power, instead employing a secret police of radical followers to purge the government. By 1965, Gyowade passed away and in his place the Rafa elected Idu Tsukhaja as Prime Minister, trying to keep the dividing and ideologically changing party together and prevent foreseeable civil war.

The Great Elder of Nasana, Omun Ajokhemi, meanwhile called for attention on the issue of Irfanic populations in Yekumavirira conflicting with Sotirian migrants. In 1966, Elder Omun made a holy proclamation and demanded that the Sotirians be moved elsewhere by the Rwizikuru government.

Izibongo Ngonidzashe refused to accept the demands of Omun Ajokhemi, saying that:

"The Sotirians in Yekumavirira have lived for as long as the Irfanic peoples in Yekumavirira, if not longer than the Irfanics. To tell our citizens to uproot their lives and move elsewhere would in itself be a grave violation of their God-given liberties to reside where-ever they please, and if we were to accept your demands, it will only encourage the destruction of our nation as it would be easier for imperialist powers to recolonize us."

Thus, Izibongo Ngonidzashe responded by closing the two mosques in Yekumavirira, and instituting mandatory "religious education" in the Sotirian religions. At around the same time, Izibongo Ngonidzashe instituted policies to reduce foreign influence in the economy, and expel "bourgeois elites" (i.e. Marathis and wealthy Irfanics) from the country.

Domestic tensions in Nasana grew hotter, but Idu Tsukhaja sought to focus on the Yekumavirira issue. The following year, in 1967, Ajokhemi declared Yekumavirira a holy land of all Ngemi(ǁnemi) Irfanics. As rhetoric intensified, policy and focus changed, the country was unified in viewing a Yekumavirira border threat. In late 1967, the Great Elder of Nasana declared a Ngemi Pilgrimage on Yekumavirira, calling for a "re-conquest of the land".

"By Behestee-Alef, I call upon my brothers and sisters to defend their fellow countrymen. We must secure a future for all Ngemi Irfanic peoples and march forward with the word of Behestee-Alef. We must irradiate the Imperial Sotirian legacy and embark on the Reclamation of Olonga. This is why we unify, to protect against the imperial devil and bring the light of knowledge, the truth of Niayesh." - Great Elder Omun Ajokhemi

In early 1968, an ultimatum was given to Izibongo Ngonidzashe by the Prime Minister Idu Tsukhaja. Officially cede claim on "Olonga" and evacuate the region, as Nasani troops were stacked on the border. In reality, Nasani troops had already begun to slowly trickle across the border at night and prepare for offensive.

Izibongo Ngonidzashe rejected the ultimatum, declaring that "Yekumavirira is as much of an integral part of Rwizikuru as Parunoguma," and began to deploy more troops of the Royal Rwizikuran Army to Yekumavirira to fortify Rwizikuru's position in the area. In preparation for an imminent war, he began to detain Irfanic people in the country and send them to internment camps in the eastern regions.

Events

Initial offensive

Irregular Nasanai Rangers, groups already hidden in Yekumavirira, began their initial attacks three days before war was officially declared. Raiding villages and stopping convoys that were transporting Irfanic refugees to internment camps. War was officially declared by the Great Elder of Nasana on October 6th, 1968, beginning with combined Air and Ground offensives following the rangers.

The Liberation of Olonga as Nasana called it had begun as over 20,000 initial troops crossed the border, raiding and occupying Sotirian villages, as well as detaining individual Sotirians. On October 10th, Nasani troops executed Sotirans indiscriminately along their routes as the advance was pushed, slashing the burning villages and land as they went. Nasani Rangers continued their guerrilla war behind enemy lines, undertaking an operation to liberate eastern internment camps.

Attempted counterattack

Caught off guard by the sudden Nasani attacks, it took until 11 October for Izibongo Ngonidzashe to issue a response to the invasion of Yekumavirira, after hearing reports of Sortirians being indiscriminately killed, and their villages destroyed. He issued an order to the Royal Rwizikuran Army that "no quarter shall be given to any Irfanic soldier or civilian," and to "use any means at their disposal" to drive them out of the country and into Nasana.

Thus, with around 80,000 soldiers, the army launched a vicious counteroffensive against the Nasani forces the next day. Over the next few weeks, while the Rwizikurans made some progress against the Nasani soldiers, and committed atrocities against Irfanic civilians who have not been evacuated, they were only able to slow down the Nasani offensive.

(TBC)

Battle of Saint-Germain

basically decimated the Royal Rwizikuran Army

Final offensives

(TBD)

Aftermath

File:Yekumaterritorialchange.png

Division of Yekumavirira in Treaty of Catherby

war ends with the Treaty of Catherby in Catherby, Estmere, Purple Line established to prevent further conflict along the border of the former Yekumavirira region, and population exchange

(TBD)

Impact

One of the greatest impacts of the war was the expulsion of Rwizikuran Irfanic people to Nasana, and the expulsion of Nasani Sotirians to Rwizikuru as part of the Treaty of Catherby which ended the war between the two countries. As this made no distinctions along ethnic lines, weRwizi who followed the Irfanic faith and who had known no other country, and Sortirian Wopoto found themselves in unfamiliar territories.

Diplomatically, relations have remained frosty between the two sides since the war... (TBC)