Poy

In East Cataian international relations, a poy (Yen characters: 派, Zau: paai, Hin: pai) refers to a movement or organization, often conterminous with a school of thought, which espouses a philosophy of which popular support of translates into endorsement and patronage of the poy itself, and which actively influences politics while competing against rival poys. Western scholarship often simplifies the poy into a deep state of intellectuals, although this is grossly incomplete of a perception.

Poys are commonly accepted as a major player in both historical and modern international relations in Yidao, often as the main if not sole driver of happenings between states in the area. The dominant arrangement of diplomacy in Yidao that they have shaped has been considered to be present even today, with relations between nations often explainable by the relations of their respective most-influential poys; they also constitute major non-state actors that can not be ignored in analysis of the region such as the Wusitwui.

History

The phenomenon of inter-school competition is rather old in Yen civilization. The Hundred Flows beginning in the Gien dynasty had began to become socially and politically active, not only accumulating supporter bases among the general population, but also actively pursuing favor with notables of imperial Yen society, including on numerous occasions potential heirs to the imperial throne. This increasingly competitive relationship between schools of thought in Yen civilization developed into a near-constant rivalry. During the First Kingdoms Period of the 3rd century, poys influenced the policies of the fragmented states significantly, and even raised armies under their own ownership which clashed often.

Increasing influence of Cotrism during the Kat and Yiek dynasties added further tension to the rivalries, with individual movements and eventually sects within Cotrism itself becoming poys. The initially religiously-themed conflict between Cotric and non-Cotric forces shifted back towards an emphasis on social principles that once again became independent of religion in the late Yiek period and the Second Kingdoms Period, which once again saw poys using the power and potential of entire regions of the former Yen empire to compete against each other geopolitically. The Cotric states located in the east of Yidao such as the Qyredine Dzei openly endorsed schools of thought and sects within Cotrism that exerted influence over their politics.

The Cathedralist sect (御座派, ngaa zo paai), which backed the Hwak from eastern Yeungjau, was perhaps the most successful of poys in history, being able to implement an universal Cotric empire under the Maengtau state that became a superpower, although the Cathedralists were constantly challenged by a variety of opposing Cotric sects as well as non-Cotric movements of the dark state of the Mioky period. For much of Maengtau history competition between poys of the dark state was relatively low, with most united in opposition to the central government. Rivalry and conflict resumed with the Schismatic Wars. Some sects of the 16th century were significant for not using states as proxies or instruments, instead directly holding authority themselves among populations, but nonetheless had the connections and support which allowed them to challenge the poys controlling states, even overpowering some. Political analysts of the day made a distinction between 'bright' poys and 'dark' poys (in parallel to the dichotomy of the bright and dark states) depending on whether their strength came from access to powerful autocrats or to large populations.

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Modern East Catai

Poys today are a major unit of analysis of relations in Yidao, and some scholars have it supersede the state: it is the poy that is the self-determining, and forms a cohesive entity in its pursuit of strategic and political interests, while what are recognized as 'states' by the wider world are merely vehicles and tools for their operations. The idea of the poy as basic unit of Yidaoan politics is supported by the powerful reach of non-state poys that place them on influence levels comparable to their state-dominant equals, such as the Wusitwui, which commands immense political clout across several countries not to mention fielding a large paramilitary. It is also observed with poy-driven political deadlocks in some countries created by their largely equal status. Monarchical states are able to overcome such situations through the purpose of the Emperor as a mediator and moderator, though also contrary to foreign expectations of absolutism the role of the imperial center as an independent actor is very limited beyond such a single criticality.

Poy represent a type and mode of political competition that is very detached from territory, and rather attached towards cultural and commercial vectors. Although poys may often have a very geographically bound support base, their reach and capabilities are by no means limited by such; conversely nor are they confined and barred from superterritorial pursuits of prestige should they have undisputed access to the power of a state. They have in the face of modern politics adapted new facets to manifest in, notably political parties, of which practically all examples in East Catai are affiliated or associated with poys in some way. The 'battleground' for the poy extends across all aspects of society, beyond mere politics, from business and commerce to intellectual discourse. The role of intellectuals in poys has somewhat diminished in modern times however, as they tend towards a more functional and directly controlling presence, and thus exhibit more managerial elements.

When considering only the state, two main situations of poy politics are predominant throughout Yidao, either pluralistic and intense competition between many poys for support across society and ultimately for power, moderated by imperial or republican mechanisms (though imperial examples usually have less permitted in such a forum), or a monopoly on state political power is maintained by a single poy, which is often religious in nature (especially in Cotric countries such as Qyred) and form an important support for the state creed. Such examples are typically imperial, but single-party states can demonstrate it too. However, under no circumstances do permitted state politics represent the whole of the poy scene in any country. More poys can be active in the dark state, or simply accumulating influence outside of open politics, or even be in open rebellion.

The goals of poys have been scrutinized by Asuran scholars and heavily theorized upon with the recognition of their important role in local politics. Two dominant interpretations exist in the field of political science: that the poy is a social network and corporation-like organization that seeks to maximize some form of political profit for itself as a whole as well as its members, or that poys genuinely engage in the pursuit of expanding their ideas to that of a single philosophy which is operated upon by 'all under heaven'. Still, syncretic ideas propose a degree of validity of both, with the popularity of ideas correspondingly translating into raw influence and power.