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Akan Ch'ichway (అకన ఛిఛయబ literally "Roaring Metallic Way") is a Mutulese motorcycle sub-culture associated with heavily customized motorcycles. The exact type of modifications favored by the Akan Ch'ichwayob changed thorough time, but an ubiquituous caracteristic of the sub-culture was its quest for speed leading to it being sometime dubbed the Speed Cult. They first appeared in the 40s, consequence of some conscripts returning from the Second Belfro-Mutulese War with difficulties to reconfirm to civilian life. By the 70s, the Akan Ch'ichwayob had already shifted from "veteran associations" to "youth gangs" patrolling the major highways of the Divine Kingdom. At their height, there was around 40,000 people in an unsanctioned motorcycle club associated to the sub-culture. Nowadays, numbers are much lower but still possibly higher than the official police estimate of 2000. Notably, the sub-culture structure evolved from small individual gangs with no fixed territory to more scattered Associations, with control over large, clearly defined, areas.

The "Roaring Metallic Spirit" prefer speed over comfort, which is demonstrated by the kind of motorcycles and customizations they tend to favour: light weight, ,a tuned engine and minimalist bodywork. The style itself evolved throughout the time of their popularity. Nowadays, Akan Ch'ichway gangs have returned to a more discret and minimalist style, indistinguishable from "normal" riders in all occasions but one: when engaged on a "war ride", a gang will wear their Jatz'ek b'uk (హఝెకె భుకు "Star War Clothes"). These generally involve leather military jackets with baggy pants, bandanas, and tall boots with extravagant adornments and paintjobs.

History

Origin and early days (1932-1940)

The Akan Ch'ichway began as groups of returning Second Belfro-Mutulese War veterans. Many had an hard time readjusting to society and the most extreme turned to alternative methods to fuel their excitement. Originally few in numbers, younger individuals began to see this style of life as very appealing, especially marginalized individuals looking for change.

Two Hundred Roaming Tribes (1940-1960)

Starting in the late 1940s, motorcycles became accessible to the Mutuleses lower classes. Trade deals with the Daitoa Republic turning the Divine Kingdom into a new export market for the Tsurushimeses motorcycles, as well as the apparition of Manich Ho Mawin first mass-produced motorcycle, which aimed to compete with these Ochranese imports. As a consequence, the Akan Ch'ichway lifestyle became more accessible and their numbers multiplied, leading to the nickname of "Lahunkal Malel Mach", "Two Hundreds Roaming Clans" (లహునెకల మలెలె మచ).

The 40s and the 50s were a period of great chaos and confusion in the Mutul, with many riots opposing the police and the Orientalists to various opposition and youth groups. The Two Hundred Roaming Tribes became more extreme in their lifestyle and their members began dropping out of mainstream society and to cultivate an aura of rebellion against the Orientalists and structured society. It's around this time that cult of the Wayeb, or shamanistic animal-spirit, became popular among the motorcycles as a form of opposition to the structured, mainstream, White Path clergy. It's then that the medias popularized the expression "Roaring Metal Way" to characterize these groups.

In the 50s, many gangs of Akan Ch'ichway would end up playing a minor role in the politics of the Divine Kingdom as agents and executioners of the Occidentalists and Traditionalists during the downfall of the Orientalist government as the police was either incapable of, or given the order to not, interfere with the Akan Ch'ichway if they entered cities from which they had been de-facto banned during the previous decade. During these episodes of brutal political violence, individuals part of, or tied to, Akan Ch'ichway gangs have been found guilty for at least 100 cases of murders, and were the main suspects of at least 250 unsolved deaths. They also commited many other acts of vandalism, arson, and various petty destruction. Gangs with ties to the Onyists circles were estimated to be especially dangerous, as they considered themselves animated by a "religious duty" to purge the Divine Kingdom of Occidentalism in all its forms.

In the 1950s and 1960s, in addition to the previously widely popular "fast runs", Akan Ch'ichwayeb would often embark on massed rides, in which up to 100 bikers would cruise together slowly en masse down an expressway or major highway. The motorcyclists would run toll booths without stopping and would ignore police attempts to detain them. The bikers would sometimes smash the cars and threaten or beat up any motorists or bystanders who got in the way or expressed disapproval of the bikers' behavior. Religious events were the occasion for these "Processions", which often went from one sanctuary to another.

Religious and criminal evolution (1960-1970)

During the Cohabitation, Akan Ch'ichway continue to grew in popularity among marginals in the rural areas of the Mutul where they profited from the expansion of the road network. Akan Ch'ichway chapters found themselves divided on political, religious, and racial lines. Oniyist gang kept their reputations for political violence, being often used by Traditionalist religious figures or politicians to intimidate their rivals and "win the ideas' war on the street". Their main ideological opponents were the gangs who retained more shamanistic beliefs and continued to maintain a lifestyle on the margins of society. The latter became especially notorious because of their ties with drug trades, while the most famous of Oniyist gangs, the "Jade Smilodons", were infamous because of their practice of procuring and racket.

Repression and Consolidation (1970-1991)

In 1966, purges began to target Traditionalists politicians and their close relations albeit on a lower scale than what had been done for the Orientalists both to avoid the same fallout and also because of the desorganized nature of the Traditionalist movement. At first spared by the repression, a revised road traffic law passed in 1973 gave the police more power to arrest bikers riding recklessly in groups. With increased arrests and prosecutions, Akan Ch'ichway participation rapidly went into decline.

To counter this evolution, and to take the place of the gangs that had been dismantled, stronger relations between gangs were tied, especially prison alliances. This led to the end of the Two Hundred Clans model and the apparition of the modern Leagues. The last spikes of large-scale violences happened between these newly created leagues to define the territories of each. These fighting, especially numerous in the Yajawil of Yokok'ab which was contested by four different major Leagues, led to dozen of causalities both among the Akan Ch'ichwayeb, the police, and even the civilians. A reinforcement of the anti-gang measures by the concerned Yajawils and the Divine Throne led to the end of these wars and the partition of the Mutulese road network among the Leagues in the 90s.

Traits

The average age of an Akan Ch'ichway is 28 years old. Many join at 16 or 17 years old their local chapter as

Most Akan Ch'ichway gangs do not allow women to become full-members. When they are associated with the organisation, they almost never have official rank in the gang and their only status come from their relationship with the members, either as blood-relative or partner.