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Svasthya (variously sasthyo, śasttho, svāsthya, svāsthya, svāsthya) is the cumulative ideology of Satrian Councilism established by the leaders of the Valarna Council Republic and later the governments of Venikara and Nirala. Councilist ideologues in Satria were supported by the Kirenian government officially as well as the personal support of hundreds of foreign volunteers operating as militia members, educators, and organizers across the region.

History

Following the Great War, already tenuous living conditions in Satria Etruriana rapidly declined under the rule of the Revolutionary Legion. What had originally been presented to the population as temprorary privations to sustain the war effort became permanent as Etrurian forces first launched successful campaigns in Satria and then quickly pivoted to the 1943 invasion of Piraea. Unrest and attempts to form organized resistance groups, even for the sake of petitioning the central government, were brutally suppressed by military commanders such as Thorello Bellini and Marshal Maurizio Adriano Galtieri, both Black Templars. Although driven underground, the plight of Satrian workers and councilist organizers attracted international sympathy, especially from Kirenia, which was not involved in the Solarian War and did not view Satrians as foriegn combatants. Unofficial volunteers from Kirenia and other councilist states had already been present in Tchandipour since 1935 in response to the humanitarian brought on by multiple naval bombardments, which helped to funnel support into the labor movement.

Control of humanitarian resources from the unaligned nations of the Solarian War helped to develop one of the primary principles of Satrian councilism; distributionism. Within the various political organizations that would come to make up the councilist states of Satria, legitimacy was conferred by the community primarily by who they entrusted to control and distribute different resources. The earliest examples of distrubutive agents were, of course, the Kirenian volunteers who administrated humanitarian resources. Although intially foriegn in nature, the diversity of distributive activity rapidly expanded to fill the administrative gaps of the aggressively misanthropic Functionalist leadership. As wartime conditions took their toll on living conditions, neighborhood associations were also important for managing limited housing stocks. In rural areas, cash crop plantations had to be rapidly refitted for food crop production, but with limited seed stores, farmers were issued seed on an acreage allotment. This process was not, however, a seamless transition to collective management. For one thing, although committees, boards, and collectives sprang up to manage some of the most extremely limited resources, many capital assets were left in private hands and even seen as a potentially unneccessary and distruptive project to redistribute land, corporate equity, or other productive assets.

A keystone of Etrurian rule was the Corpo di Soldati Ausiliario Satriani (सैट्रियन सहायक सैनिक कोर, Saitriyan Sahaayak Sainik Kor), colloquially known by their initialism the "TeenSa" Corp. As one of the few Pan-Satrian organizations to survive the evacuation, they quickly became integrated into almost every effort to form new governments in post-colonial territories. Because of their association with Etruria and the functionalist policies of many former governors, grassroots organizations that collaborated with the TeenSa were viewed with suspicion by the general public, even if they were often tolerated. This mixture of distrust and reliance slowed down state-forming efforts among the socialists and allowed the TeenSa to advance their own, relatively unpopular programmes including the March Proclamation, during which munitions stores and weapons manufacturies were occupied by TeenSa troops, expelling or beating the workers. The TeenSa were not ideologically unified, despite their integrated command structure, but the joint command under the leadership of XXX wanted to avoid both a socialist government and the fracturing of Satria. In 1946 at a conference with political figures from socialist parties and notable colonial officials, XXX promoted "class collaboration" as a unique feature of Satrian political culture.