Concordianism
Concordianism (French: Concordisme; Gylic koine: naştiaðe, "old customs") is the religious tradition of the Gylic peoples. It is a folk religion characterised by decentralisation, animistic and shamanistic elements, syncretic character, and community-oriented practices.
Concordian beliefs draw on a variety of sources, including local practices, philosophical traditions, and contact with other religions. Defining themes include a belief in a rational order of nature, permanent change and movement as the essence of the universe, and the use of dance as a basic metaphor and ritual practice. Concordian tradition postulates the existence of two interconnected planes of existence—the material world and the spiritual world. Worship is directed at a multitude of spirits (ecymei), which are either beings that personify certain concepts, or the spiritual essence that manifests in all things. Concordian beliefs and practices are diverse, linked by shared concepts, rituals, and worship.
Certain religious reforms took place during the era of Xevdenite rule, driven by a strong hostility towards organised religion and monotheism. The effect of these reforms was to give Concordianism a nontheistic character: the word ecymei lost meanings referring to deities, and afterlife beliefs were removed to further dissociate Concordianism from Abrahamic religions.
Concordianism is concentrated among the Gylian populations, and has a negligible presence among other populations. Estimating the number of Concordian adherents is difficult. Most Gylians do not believe their practices constitute a "religion" or that they must be practised exclusively. Concordianism has no formal affiliation or disaffiliation, or requires beliefs in order to be a practitioner. Gylian censuses do not enumerate based on religion, and there is a stigma against surveying religions as an invasion of privacy. One 2008 estimate holds that upwards of 80% of the Gylian population participates in Concordian practices and rituals, but only a small percentage identify specifically as "Concordians".
Terminology
Concordian practitioners historically did not have a term meaning "religion". The Gylic term naştiaðe, "old customs", emerged with exposure to other religions as a means of differentiation. The term has survived in the Gylic languages, and is a common way to refer to the belief system.
The term "Concordianism" proper emerged during the Gylian ascendancy, and was adopted specifically due to its meaning of "harmony". It has been borrowed into Gylic languages as konkordis.
History
Origins
Concordianism emerged as a fusion of various traditions and influences, commonly dated to the 5th—4th centuries BCE. An accepted thesis among Gylian historians is that the formation and spread of Concordianism is tied to the Bronze Age collapse that preceded the formation of the Liúşai League.
Yaskan tradition holds that the Yaskan people played a role in shaping the religion by abandoning their former warlike ways after their loss of control over the mountain passes at Mytin and Salxar in the 9th century BCE, and seeking out more peaceful belief systems. Historians regard this as evidence of early prehistoric religion among Gylic people, but it is unclear whether the former Yaskan beliefs left any traces in Concordianism or were supplanted entirely by it.
Liúşai era
The establishment of the Liúşai League in 390 BCE provided a beneficial environment for the spread and development of Concordianism. The coexistence of multiple populations and languages, Gylic and non-Gylic, fundamentally shaped Concordianism's syncretic and pluralistic character. Archaeological and written records indicate that Concordianism spread through the amalgamation and reconciliation of different concepts and pantheons, particularly the grouping of tutelary deities.
The recorded history of Concordianism dates back to the oldest extant chronicles in Gylias, from the 8th century CE. The religion never had a single religious text. Its books are primarily history books, compilations of oral tradition and folklore, and philosophical treatises.
Concordianism interacted with multiple religions during the Liúşai League era, including Kisekidō, Cacertian Monotheism, Ossorian Monolatry, Tennaiite beliefs, Hellenic religion, Arkoennite beliefs, and Nordic religions. Scholars have identified some examples of syncretism from these interactions:
- Esala, the spirit of defense, bears similarities to Athena in Hellenic mythology and Scáthach, the Ossorian goddess of strategy in war.
- Zangyt and Gaďam, the spirits of music, are believed to have been influenced by the Tennaiite goddess of music and art, Saraswati.
- Mauan, the spirit of sexuality and sensuality, has had some depictions influenced by Sofia the Wise Wolf and other deities of love and fertility such as Aphrodite.
The majority of non-Gylic populations that settled in the League states came from similarly polytheistic and animistic backgrounds, which made it easy to incorporate their pantheons into Concordianism.
The development of Gylic culture and the arts, and later the adoption of the Latin script, spurred further developments in Concordian beliefs. Close ties with Kirisaki resulted in the assimilation of some Miranian folklore, such as the belief in a moon rabbit. Key rituals and practices were normalised, with the use of dance as a ritual and metaphor — drawn from the notion of a universe in constant movement — becoming established by the 10th century. The development of a lunar calendar fixed the date of many festivals, consolidating the year around four main festivals marking the equinoxes and solstices.
Historian Nina Raukan describes the state of philosophy in the League as fluid, characterised by the coexistence and dialogue of multiple schools of thought. The focus of Concordian ethics was mainly social, and morality focused on defining boundaries for practical virtue that all could agree upon. Moral principles were commonly stated in a negative form — such as "Do not treat others how you do not wish to be treated" —, and the pursuit of spirituality was left to individuals. Ideas were spread and debated mainly through stories, epigrams, and fragmented essays, showing the strong influence of zuihitsu and nikki bungaku on Gylic literature. Notable disagreements in this period included whether wisdom or compassion were more important virtues, and whether one's spirit died with one's body or not.
In later years, the arrival of Abrahamic religions caused tensions and religious conflict. The universalist nature of such religions conflicted with the ethnic and communitarian character of Concordianism, and Concordians were offended by their focus on missionary activity and conversion. Acrea's conquest and conversion of Chihon fueled suspicions that christianity was an alien and oppressive force, in turn reinforced by the Southern missions. The Gylic authorities shifted towards a pragmatic policy of accepting belief systems that maintained social stability and taking action against those that threatened it. Elizabeth the Learned, elected monarch of the Varans, wrote in 1571: "To steal one's gods by force is a hateful and unforgivable act."
Xevdenite era
Xevden's conquest of the Gylic states, completed in 1704, led to a long period of discrimination and persecution of the Gylic peoples by an alien elite. Concordianism was able to survive in these circumstances due to the Xevdenites' focus on monopolising political power. The Gylic peoples defiantly clung to Concordianism, part of an effort to preserve their identity.
During the reign of Senalta, christianity was made the state religion. This served more as a tool of social control: the native populations were officially not citizens of Xevden and thus not targeted by the law, and the Xevdenite authorities showed little patience for efforts to spread christianity. Official conversion was mandatory to gain citizenship and to be admitted into the nobility, and the minority of Gylics who did so were ostracised as "traitors to the community".
The persistence of a discriminatory mindset among Xevdenites, based on ethnic and later racist, social spencerist ideologies, allowed the Gylians to form a common inclusive identity and build a separate society outside of the state, based on independent organisations, education, and benefit societies.
The experience of official intolerance produced certain changes in Concordianism, mainly driven by opposition to christianity. The importance of orthopraxy and scorn of orthodoxy was reaffirmed, with newer writings disparaging discipline, dogmatism, and legalism. The lack of formal organisation of Concordianism came to be seen as a strength and source of pride. Symbolism and language suggestive of christianity were systematically purged from Concordianism. Ecymei were redefined as simply spirits, removing any inferences that they were deities as part of a general anti-theist sentiment. Meeting in small groups to meditate, seek support through difficulties, and reflect on wisdom gained new importance as a community-building practice in the absence of free observance of festivals.
Concordian legends had a key role in literature during the Gylian ascendancy. Anca Déuréy, the "mother of Gylian literature", drew on Concordian and Gylic heritage for her writing, and was recognised for her compilations of folklore and mythology. Angeline Dalles' writings under the pseudonym "Madame Rouge" popularised the character of Hacak, a spirit who embodied her wicked-evil distinction. Déuréy and Dalles, among others, were also influenced by Gylians' radical political milieu at the time, and modern scholars recognise that in certain instances they took not only artistic license in interpreting myths but also adapted them to appeal to anarchist, feminist, and radical sensibilities.
Concordianism experienced a revival in Alscia after the Cacerta-Xevden War, with rituals and festivals being once again practised freely. The Free Territories, formed during the Liberation War, promoted secularism and anti-clericalism, and the notion of belief systems as mainly serving private and social needs became widely accepted. The hostile environment and some cases of forced expulsions led to the majority of Abrahamic and universalist religions' adherents fleeing the Free Territories, removing a significant source of past confrontations.
Contemporary era
The establishment of Gylias in 1958 removed any remaining barriers to Concordian practice, which was once again conducted freely throughout the country. Gylias was established as an explicitly secular entity. At the same time, anti-universalist sentiment was codified in the Law on Religion of 1959, reflecting Concordian influence on Gylian conceptions of religion. Censuses were prohibited from asking questions about respondents' religion.
Overall trends in religiosity after independence are unclear. Concordianism has reverted to its position as a traditional, culturally-propagated belief system, and a certain trend was observed of Concordian shrines deemphasising rituals and shifting their focus towards providing support and voluntary fellowship in communities. New Concordian sects, schools of thought, and practices emerged. A national cultural heritage preservation program was launched, which resulted in Concordian Stories and Practices (French: L'tradition et les pratiques concordiennes), a wide-ranging study of Concordianism published in 1966. The book was acclaimed for its catalogue of beliefs and practices and academic analysis, and became a significant publishing success. It is credited with spurring new interest in Concordian mythology and inspiring various Gylian creative works.
Collections of Concordian folklore aimed at general audiences since the 1960s have displayed a tendency to maintain contemporary relevance, including by illustrating the spirits and tales with anime-influenced artwork. Concordian tales have often been adapted for film and television, particularly by GTV productions, and have served as inspiration for series such as L'Espérance and the role-playing video games produced by Microworld, among others.
Beliefs
Concordianism does not have a systematic doctrine, and its beliefs are mainly preserved in collections of orally-transmitted myths and historical literature rather than unified scriptures. Certain common beliefs and themes serve to connect the various traditions that were incorporated into Concordianism.
Ancient Concordianism was a polytheistic religion, but the subsequent turn towards nontheism led to the redefinition of deities as spirits, thus making modern Concordianism primarily animistic.
The planes of existence
Concordianism believes in the existence of a material world and a spirit world, which both coexist within our world and share its interrelated complexity. Everything possesses a spiritual energy, whether it be human, animal, plant, rock, geographic features, natural phenomena, abstract notions, or objects.
Spirits thus reside in all things, and ecymei can refer to either the spiritual essence of animate and inanimate things, or supernatural beings and the qualities they express. Spirits can communicate with humans, but their different nature limits their ability to interact with humans. They can have a multiplicity of appearances, depending on the person they communicate with. They are generally depicted as overseeing their respective phenomena — such as the passage of day and night or the alternation of dry and wet weather — but not possessing significant powers, being more charismatic and gently guiding people and encouraging them to live in harmony with others and the world.
The ever-changing world
The material and spirit worlds, although slightly separated by planes, intertwine to form the universe — sometimes referred to as "the All" or "the Everything". Concordians thus regard the universe in existence monistic terms: it can be divided in arbitrary ways but it retains its oneness.
Existence is governed by a rational order, even though its coherence may not be one that is apparent to humans. The one constant force in the universe is change and becoming. Concordian formulation of the idea draws on Heraclitus' aphorism "everything flows", and Concordian literature often employs metaphors related to changing streams. Permanent change animates existence, with all material and immaterial phenomena being parts of a larger mechanistic universe.
Movement and dance
The permanent change that characterises existence is also conceptualised as permanent movement. This was essential to the emergence of a "cosmic dance" as one of the universal metaphors and symbols of Concordianism.
Dance illustrates the Concordian belief that all is motion, and serves to emphasise self-control, gracefulness, and care as virtues to be cultivated. It is not simply a form of worship for Concordians, but a means of meditation. It has served as a significant factor in the development of Gylian dance as an art form.
Eschatology
Two main schools of thought exist within Concordianism regarding what happens when a living being dies:
- One believes that their consciousness becomes a spirit, which then continues to exist in the spirit world for an indeterminate amount of time. Sects influenced by Tennaiite beliefs add that they will receive the opportunity to reincarnate into the material world at some point.
- The other believes that death represents the complete cessation of existence. Influenced by Epicureanism, it argues that since death represents the end of consciousness, it is not something to be feared, and serves as a reminder of the impermanence of existence.
The spirit-beings who personify natural phenomena have been sometimes portrayed as refusing reincarnation in order to continue helping and protecting people from the spirit world.
Permanence and impermanence
Concordian beliefs are notable for completely lacking in creation myths. Several famous Concordian scholars have criticised the idea of trying to explain the origin of the world, arguing that it is ultimately irrelevant. Concerning oneself with existential questions is seen as a distraction from living one's life.
Concordianism teaches that since change and motion are the only permanent things in existence, one must remain aware of the impermanence of everything. The emphasis lies on the here and now, and adherents are encouraged to make the most of their lives — pleasant moments with friends and loved ones are vital to cultivating a multifaceted and rewarding existence.
Community and virtues
Concordianism's focus on living in harmony with the world encompasses living in harmony with other human beings. An individual is never truly alone as they are surrounded by people who love and care for them, therefore the best way to live life is one that respects and strengthen their ties with other people.
Concordianism holds that humans are social animals, and thus personal growth and attaining inner peace must be pursued in ways that maintain their connections to their surroundings. This stance has given Concordianism a strong rejection of asceticism and monasticism — which harm a person's well-being by neglecting their physical, social, and emotional needs. Esotericism, occultism, and other religious practices involving secrecy are similarly abhorred as violating the spirit of inclusivity that characterises Concordian beliefs, one of the factors that drives Concordian contempt for universalist religions.
Concordianism regards trust, friendship, and love as the most important elements for a good life. Its morality is nuanced, accepting that everyone has the potential to do wrong and nothing is entirely good or entirely evil. Since everything can be either bad or good, it is the ability to rise above bad urges and pursue the good path that makes persons special. Harm committed against others thus harms the person as well by burdening them with a guilty conscience, which can only be remedied by sincere reconciliation with the one that has been harmed.
Sexuality
Concordianism traditionally had no significant stance on sexuality, but held a positive attitude. Its influence is visible in the veneration of Mauan and Hacak, and the celebratory and vibrant depiction of sexuality it engendered in Gylian culture.
During the Xevdenite era, Concordianism took a more proactive stance on sexuality. Rejecting christian teachings, it emphasised sexuality as a part of the fabric of life and a source of great pleasure and enjoyment, and taught that a personal cannot achieve a healthy balance if they are not true to themselves, such as by being forced to hide their sexuality and what they actually are.
The more proactive stance faded away after independence in favour of the traditional approach of approving of human sexuality but not making it a key tenet of the religion.
Spirits
Notable Concordian spirits include:
| Portrait | Name | Attributes | Notes |
|---|---|---|---|
|
Iuka | Spirit of nature | The name is theorised to have a relation to the Miranian Yuka (which has two kanji spellings that can mean "flower"), but there is no conclusive evidence. Depicted with green hair and an umbrella to symbolise nature. |
|
Zangyt and Gaďam | Spirits of music | Always depicted as sisters who work together. Their names are onomatopoeia for playing stringed and percussion instruments. |
|
Esala | Spirit of defense and protection | Esala's consistent depiction as a graceful and wise warrior is related to mythologies that separate their war deities to represent strategy and courage or violence and bloodlust, such as Hellenic and Ossorian. |
|
Mauan | Spirit of fertility, sexuality, sensuality, romance, passion, and eroticism | Always depicted as proudly fat and big-breasted, with some traditions adding goat horns. The mischievous side of her personality sometimes overlaps with Hacak. |
| Nansa | Spirit of parents, children, familial love, and games | Her personification of games overlaps with other spirits of games, toys, and dolls. | |
|
Hacak | Spirit of playfulness, initiation, sexual experiences, raucousness, and wickedness | The most-recently created spirit to achieve widespread acceptance. Depicted as a mischievous big-breasted giant who enjoys harmlessly teasing people. Sexual encounters with her are always presented as unforgettable and overwhelming experiences. |
|
Elurei | Spirit of writing, knowledge, research, and fiction | Her personification of writing overlaps with other spirits specific to literature and knowledge. |
Hacak is unique among the spirits in that her origin can be traced to the writings of Angeline Dalles rather than coming from oral tradition or syncretism. While the other spirits are generally depicted as benevolent, yet behaving according to a morality or code of ethics that are different from humans', Hacak's depiction personifies Dalles' wicked-evil distinction.
Spirits are traditionally seen as genderless beings whose manifestations are tailored to people's conscious or unconscious preferences. The frequent depiction of them as female is a practice that began during the Gylian ascendancy, due to the influence of feminism.
Practices
Concordian spiritual practices are characterised by rejection of ceremony and simplicity of rituals. The emphasis on accessible ritual and openness to all played a role in shaping Concordianism's hostile relations with more exclusionary religions.
Worship
Worship of spirits can be undertaken anywhere, since everything contains a spiritual essence. Communication with spirits can be done as simply as finding a quiet place and silently contemplating. Spirits are approachable and gregarious, and thus prayers to them are conversations with the spirits as equal partners.
Prayers are always done in an upright posture, whether standing or sitting, with head held high and eyes open. This signifies a relationship of respect and self-respect between humans and spirits.
Public worship is done at shrines, modest structures that serve as temporary residences for spirits. Shrine architecture reflects the symbolic separation between the material and spirit worlds. They are overseen by shrinekeepers, community volunteers responsible for maintenance and organising important rituals and festivals. The basic visitation involves entering the shrine and silently contemplating one's prayers, so as to not disturb fellow shrine visitors or spirits, or writing their prayers, wishes, thanks, and greetings to the spirits on small pieces of paper that are left in the shrine.
As shrines are private institutions supported by their visitors, visitors may also donate to the shrine or purchase amulets and talismans created there. Anyone can visit a shrine, and it is not necessary to be a Concordian in order to do so.
Private worship is generally done at home or in nature. Certain places are traditionally regarded as superior conduits of spiritual energy, often glades and other natural features. Worship or communication with spirits at home is done in either special rooms or corners that contain tables with offerings and amulets or talismans. The emphasis is again on private contemplation and communication with the spirits.
Dance
Various dances have developed in Concordianism as a religious practice. They may be dances for meditation, private spiritual development, public ceremonies, reenactments of folk tales, or ecstatic dances meant to induce altered states of consciousness.
Shamanism
Concordianism has a shamanic element, with shrinekeepers also serving as guides in the quest for enlightenment and interaction with the spirit world. Some rituals involve trance states induced by certain substances.
Festivals
As a primarily communal religion, Concordianism has numerous low-key customs and traditions aimed at building community and maintaining harmony between people and nature. The largest celebrations take place during the solstices and equinoxes, with other natural milestones such as harvest season having a variety of regional observations.
Organization
Concordianism is only loosely organised as a religion, and is mainly localist in practice. There is no professional clergy or official dogma, only certain fundamental principles that can accommodate different practices. There is no organised religious education: it is up to individuals to decide if they want to pursue introspection and academic study of Concordian texts further.
Concordianism is largely governed by direct democracy. Shrinekeepers are volunteers or selected by allotment and rotated in the position. Concordian philosophy and texts are viewed as starting points for the personal pursuit of knowledge rather than doctrine to be followed strictly.
Inter-religious relations
Concordianism's relations with other Tyranian religions have varied. Generally a pattern can be distinguished of cordial rapport with religions that share similar traits — lack of organisation, syncretism, pluralism, emphasis on rituals — and hostility towards religions whose principles are seen as anathema to the tenets of Concordianism.
The closest relations have been with Kisekidō and Cacertian Monotheism, owing to the long history of interaction and positive relations between Gylias, Kirisaki, and Cacerta. Kisekidō is a significant source of syncretic and borrowed practices, while Gylic contact allowed the spread of Hellene philosophy to Cacerta, which influenced Cacertian Monotheism.
The exclusive and evangelistic impulses of the Abrahamic religions have fueled centuries of religious conflict and hostility between them and Concordians. This hostility was a driving factor in the reformations of the 19th century that sought to completely remove any similarity to christianity from Concordianism, as well as the Gylian languages reform of 1958-1959.
Similar differences occur in the relations between Concordianism and new religious movements, with movements that draw inspiration from Concordianism or largely follow the decentralised and communitarian model being accepted, while those based on charismatic authority or perceived to be abusive towards members are shunned.