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In Tiwura

After the First Tiwuran Civil War, the new leadership of Reese Okparro Ndulu would continue the practice of rejecting pan-Bahianism in Tiwura, and its influence would slowly dwindle. Throughout the 70s, pan-Bahianism in Tiwura was kept alive by socialist groups, but would slowly lose influence as economic problems took center stage. When Alichie Uchey became President the ideology would continue to dwindle as issues such famine, poverty, and ethnic tension would spike during this period of the early 80s.

After the election of Kibwe Chipo, pan-Bahianism was heavily persecuted by the new government as it was seen contradictory to Chipo's ideology of Tiwuran Preservationism. Pan-Bahianism made a resurgence during the Second Tiwuran Civil War as it was seen as a way to unite the people against Kibwe Chipo and was one of the central ideologies of the Alliance of Peoples. After the war, the new government under Mowiya Sekoni would be the first in Tiwuran history to embrace the ideology. Sekoni's government would, however, would focus on building a relationship with ROSPO and other Coian countries and would attempt to put down internal struggles.

In 2003, Nicholas Chukwudi and the Tiwuran Democratic Party would win Tiwura's first free election, and would promote what Chukwudi called "limited and logical pan-bahianism". This would mean Tiwuran foreign policy in Bahia should focus on building relationships with nations Tiwura already had stable and good relations with, but Tiwura should still remain focused on rebuilding the damage of the last civil war and putting the focus on the nation.

During the late 2000s and 2010s, pan-Bahianism would slowly dwindle in importance as Tiwura would focus on its position in the geopolitcal rivalry between COMDEV and ROSPO.

Abidemism Outside Asase Lewa

While Abidemism is popular primarily in Asase Lewa, the faith has gained followers in places such as Tiwura.

In Tiwura

Abidemism has had a presence in Tiwura since the early 1900s with, primarily spreading in the north among the Biwe and Gundaya populations. Following independence, Abidemism was seen as a threat by the Tiwuran government due to its associations with socialism and the Asalewan Section of the Workers' International. Under Obie Chinwe, Abidemist preachers across Tiwura would be imprisoned regularly and many would flee north to Asase Lewa. In 1961 the religion was banned and all Abidemist churches were shut down across Tiwura, with most of them being turned into Embrian churches or, in some cases, Irfanic mazars. Abidemism resurged in northern Tiwura during the First Tiwuran Civil War when the TPU took control of most of the north, but this quickly ended with the arrival of Ndulu's TAF. Despite the ban being lifted in 1972, the cultural stigma against Abidemism within the country slowed its spread. When Kibwe Chipo was elected in 1986, the ban was brought back and the TAF carried out mass arrests of all remaining Abidemists within the country. Chipo would publically declare Abidemism "an insult to Sotirians faith and a threat to Tiwuran security". By 1990 Abidemism was effectively removed from Tiwura, with most followers either killed or sent into exile. Abidemism would slowly come back following 1995. The new Tiwuran leadership under Mowiya Sekoni was cautious about inviting Abidemists back to Tiwura, despite their friendly relationship with the Asalewan government. In the 21st century, Abidemism has slowly grown within northern Tiwura, and today around 28,000 Abidemists live within the country.

Mwo

Mwo traditional cosmology asserts the existence of Chiochie, the creator god and supreme deity of Mwo religion. Chiochie, although often referred to as a "him", is often regarded as being a formless being. Below Chiochie exists the Chiuwa, a pantheon of lesser spirits created to rule Chiochie's creation. There are four principal Chiuwa, Ala (Earth), Igwe (Sky), Mmiri (Food), and Mgbu (Suffering). Some other minor spirits exist in different areas of Mwoland. The Chiuwa are also part of the much vaster Mmụọ Niile, all spirits. In most Mwo tradition, Chiochie had created everything there is. Chiochie is often regarded by believers as "unknowable" and "ultimate". Chiochie would then divide his own being, creating the Mmụọ Niile, spirits and the spiritual realm, ụwa mmụọ niile.

After this, ụwa ịhụ, which means "the world to see".The greatest of the spirits would be chosen to take the most important roles, these would become the Chiuwa. The lesser spirits would inhabit less important roles, taking the more specific roles. These range from ideas to specific locations.

After this, Chiochie then created the first human, and two spirits, Chi and Onwe would fight over the human. Chiochie, who preferred Onwe, allowed the spirit to inhabit the person. Chi was devoted, an accepted the role of being the protector of the human and would live the human's life vicariously. Onwe would become a personal spirit, while Chi would take the form of a guardian spirit. After this, Chiochie made it so that every human would be born with two spirits, the person, onwe, and guardian, chi. Chiochie would then complete his work. After a person dies, the onwe continues to exist in the spiritual realm and becomes a ancestral spirit. The chi will move on Chiochie, bringing with it the experiences of the person's life and becoming one with the creator god.

In the end, Chiochie will bring about the destruction of the world and reunite all spirits into his own being. The reasons for this vary from place to place. In Wonli, the belief is held that once the world is pure and evil is driven out, Chiochie will reunite all in its purest form. In areas around Riverstown, the belief is held that resentful ancestral spirits will revolt against Chiochie, bringing a final divine punishment through the destruction of the world.