Dynoorm Tribal Zu'aan

History

The Dynoorm tribe is a very odd example who saw the expansion of the kin'toni plague as an opportunity; they were born from an association which took in many female zu'aan who are victims of different degrees of abuse, being that physical or psychological from their house's partner. That association, that took the name of the Dynoorm Association, was regarded negatively within the edges of the Xerea Empire's walls throughout the awakening age, seem as a challenge to order, and, often times, a threat to the prevalence of good values.

Within the hidden functioning of the Dynoorm Association, the female zu'aan weren't only given psychological asylum, they had formal fight training as a means for self defense, they were allowed to take in properly socialized tasks within society as to allow them to develop some autonomy, a thing which, when lacking, can be a vector for abuse; Amongst the caretakers and trainers, one name was taken in high regard: Corellyn Bessl.

A highly skilled fighter and organizer, whose skill was often expressed through her constant and insatiable fights to keep the Dynoorm Association functioning. As the Twilight Age arrived, the first noticeable attacks near the region of the association began happening, which were seen as an opportunity; many times, the governing forces around the region blocked any sort of attempts by the association to develop any real attempt at emancipation, which heavily limited them in that region.

The governance would also impede them from moving into more accepting regions of the Empire, which made it so the destruction of the Empire could be a good way to escape the order which oppressed them. Corellyn Bessle led the way to escape, tracing routes through a dense and lush jungle, where the kin’toni would pick off some members of the association at every attempt to set up camp. However, the number of members who faced attacks from kin’toni seemed to get lower and lower as they traversed through said jungle, which would only get more and more dense every week or so.

Rations were low; oftentimes, the members would have to live off the land, regional animals, or even a number of critters which were available for easy nutrients. In the year of 4E 360, after a couple of months of restless and often hopeless strolls, the association stumbled upon the Elmbur Flower Plains, a beautiful stretch of green land covered with a gorgeous carpet of colorfully lit flowers, extending in a naturally formed circle which had the lush and dense jungle as a natural barrier around it.

Euphoria was the only available feeling the association’s members (which, due to a lack of formal clarity masked by survival, began referring to themselves simply as “the Dynoorm”) felt at that moment; it gave them a great sense of ease. Without any further delay, they began to set up in the region, taking wood from the dense trees to build stable housing in the fields. Quickly realizing how productive the jungle itself was, they began to use its fruits as a food source, as well as to make fences and stockyards with the local animals.

Attempting the creation of a plural and productive food system to allow for the nutritive survival of the individuals in the now-set-up tribe. Within that tribe remained a couple of male individuals as well. Those being some who opposed the exclusionary order of the now-fallen Empire. These had a purpose which allowed the tribe to reproduce itself and keep its population afloat, which was crucial for maintaining its internal functions. They were treated just as fairly as the female individuals.

Showing how the Dynoorm fundamentally opposed any sort of injustice they had previously faced, whether directed at themselves or others. By the year 4E 374, the tribe was developed: troops were trained, food was stable, and as they began to fathom both their existence and their fortune in developing something so close to a utopia, a kin’toni ransacking took place. It took the Dynoorm by surprise; however, the material damage was relatively low, unlike the symbolic damage.

Corellyn (who was an old figure by then, often found sitting on her flowery swinging chair) was taken by the neck by a member of the kin’toni, which used her body as a shield against arrows, leading to Corellyn’s unfortunate death. The kin’toni in question was not killed like the others; it was tortured, and to this day its cadaver is kept in the same spot for people to kick whenever passing by. In contrast, Corellyn became a martyr, a strong symbol of resistance, and her presence (preserved through oral tales and paintings) came to be fairly compared to that of a saint.

Psychology

The psychological posture developed by most of the the Dynoorm tribe is one that can be summed up in a simple manner, they're calm and serene on the outside, but extremely alert and hardened on the inside. They develop throughout their anthropological characteristics a deep sense of emotional containment, one that differs itself from plain repression by the fact that it's not maintained due to social pressure, but as a necessary means to mask one's ability of survival, which, according to most Dynoorm zu'aan, leads to the contained individual to be underestimated.

Which allows for them to exceed expectations in various fields. That same posture can also lead to a consensus where calmness is seen as an objective, which allows for the habit of observing thoroughly before acting, and for impulsivity and excess to be seen as improper. One thing common to such a constantly threatening reality that the zu'aan are inserted in is fear and danger, two components which are mentally processed by the Dynoorm as expected matters, being often times normalized and trained around.

Courage in itself wasn't considered the absence of fear, but the development of concrete functional behavior before it, which led to, as an example, many stories of fables written by the tribe to ignore the overall theme of fears being something to surpass, instead being an idea which you should prepare yourself against. In regards to danger, many of the zu'aan in the tribe would have rooted in them a psychological readiness for violence that distanced itself from what could be called a desire.

Which many times contributed to the tendency of not only self-defense, but also a level of contingency planning, such as escape routes or more efficient mutual cover. The Dynoorm psyche deals with suffering in a very integrating way, where there exists a collective familiarity with loss and instability, graveyards for example, aren't placed far from living areas, which makes it so many of them are constantly aware of the inevitability of death; trauma itself seems to be integrated into routine instead of openly processed.

As an example: their storytelling had very little filter since young age, allowing for graphic emotional scars to be carried normally, instead of displaying or fully hiding them. One of their main challenges was on how strength seemed to be measured by continuity of function regardless of the faced challenge instead of emotional healing or progression, which led to a, while somewhat caring, undermining behavior around recovery or the need for it; this, in complement to the rest of the Dynoorm's psychological logic can lead to high emotional isolation in some individuals.

An overall difficulty of expressing grief and desire, and, to complement their education system, the risk of internalizing guilt when one fails to meet expectations. Individuals often develop their self-worth based around usefulness, reliability and restraint, reinforcing the overall discomfort with praise, since such is seen as a suspicious matter to reinforce external validation, something which was seen as unnecessary and unproductive.

This cycle of repetition and contribution usually leads to internal pressures on one's fear of becoming a burden, or, in contrast, pridefulness in one's competence, both of those consequences meet within the psyche of individuals who carry a quiet burnout that masks itself as composure, which leads to a decent amount of Dynoorm zu'aans to leave the tribe for somewhere far where their emotions can feel fairly validated.

Culture

The Dynoorm's culture was one that expressed itself in a very unique style of defensiveness, one that, as some would declare, attempts to mimic the example of a caring and loving mother, which nurtures and saves, which brings nostalgia while preserving throughout all of one's lifetime. Furthermore, this attempt to preserve would often make it so the Dynoorm would follow a manner of deliberate slowness; this, which complements the controlled grace of Cortysen, allows their conversations to often be regarded as a sort of careful efficiency.

As if the region of the Dynoorm tribe existed in an ethereal mantle above the chaos which reigned behind the walls of the dense jungle. Their celebratory methods were a clear example of this silent measure; spectacles were rare, different from celebrations themselves, which are marked and congratulated fairly, though very few events have a loud nature to them. For an outsider, it might be difficult to tell a birthday and a funeral apart, for example; this led it so loud commemorations are associated with instability.

With vulnerability, which made it so many of them seek to understand true joy as the very right to remain quiet, almost as if the only victory which should be celebrated being survival itself. Moreover, that motherly notion is also expressed in their aesthetic expression of what many would describe as soft strength; this logic was often observed in their clothing, which was simple, however layered and reinforced. It didn't rip easily, but it wasn't warrior-like, neither did it carry itself with extravagance.

The architecture seemed to curve instead of being verticalized; it mimicked trees, which were regarded with a giving nature, one which represented the very gift of life. Their weaponry as well, light, elegant, while still being deadly, showing how harm is not something to be eager about. Their education methods differed a tad from what was before-mentioned, drawing more from a tough love notion which reinforced care through training. Skills were often taught by repetition (since it was often non-practical to do so via stabilized study methods during their association times, making it so this was carried over).

Which led to a style where praise was rare and mastery was seen as something natural to achieve, which resulted in many disappointed individuals who took to simpler tasks. Correction as well took place silently, almost in an exclusionary logic from those who couldn't learn by themselves, creating a nation of examples which one must seek to follow. The common perception of the Dynoorm from an outside perspective seemed to vary based on interaction level. For those who had a limited knowledge of the tribe, only hearing about it from other Dynoorm who left, it was seen as somewhere passive, with an aesthetic that was almost overly calm.

However, for those who did actually meet the Dynoorm and their culture, it's pretty easy to see how that calmness is a staple of discipline; they are trained to be always alert, hardened enough for encounters, and prepared for violence without ever idealizing it. This has contributed to the permanence of the Dynoorm, since a few kin'toni clans which prepared organized attacks on the tribe seemed to underestimate their will of self-defense more often than not.

Government

The Dynoorm follow a style of governance can be defined in political sciences as a matriarchal theocracy, in which the political authority is held primarily by female members of the clergy, the justification for most of their laws and legal structures derives directly from religious doctrine; as an example, this very functioning of politics where there's high protagonism given to devoted members of Corellynism is justified by the religion's goals of nurturing, preserving, and continuing instead of coercing, which creates a system where governance does not separate itself from belief, extending Corellynism into an organizational basis for power.

The way religion shapes the political framework is undeniable, and can be shown by how one's ability to lead is often evaluated based on their adherence to the values that Corellynism promotes, making the bond between political legitimacy and a specific set of beliefs almost mandatory. The main contributor to this fact is how, for the Dynoorm, care, resistance, protection of the vulnerable, and the memory of collective suffering were things that were deemed as necessary to be able to tend to those within the tribe that suffer and be able to.

At the same time, express the necessary will to fight against any threats which may come to the tribe, thus being a set of values that, popularly, could not distance itself from how their society was ran. Since leadership was, as previously mentioned, nearly always judged based on how abiding they were to the faith and the values defined by Corellynism, individuals who held high positions in religious institutions would lead to an event where those who were taken in high regard were chosen to stand shoulder to shoulder every couple of years (four to five, as there didn't exist much conflict to demand consistency).

Then, the people of the tribe would all line up and vote directly to choose who would represent and organize the political decision-making for the next couple of years' cycle; most commonly, there would be about three options for the people to vote for, each one represented by a basket made from plant fiber, then, for the duration of a week, a set of guards would remain around the baskets to guarantee protection against fraud and/or vote repetition, and in that week the people would come and deposit wooden squares.

These were made, tailored, and distributed outside of the establishment where the voting took place into the respective basket of the leader they wanted. While this system of governance promotes cohesion, it has in itself other challenges that should be fairly presented: It can, for example, lead the Dynoorm to view other faiths and belief systems as threats to their historical continuity (even though that goes against Corellynism’s promoted acceptance), though thankfully, these aren't usually met with violence.

But instead as moral frameworks which may sometimes align themselves with the ideals of what Corellynism calls the "Old Order"; this sort of phenomenon hasn't been often documented since the tribe has rare encounters with non-kin'toni outsiders, but it still shows how this model of governance can limit religious pluralism and challenge ideological deviation.

Military

The portion of the Dynoorm dedicated to the managing of military strength tends to diverge a bit from the tribe's usual religious protagonism (though for most clergy members they are still seen as an important factor to the core values aligned with the ideas of defense of the weak and preservation of order); however, it still holds enough political power for them to establish themselves as a fairly independent sector of the Dynoorm tribe. Historically, the military places its roots all the way back to the time when the Dynoorm was still but an association.

In the association, there would occur regular physical and fighting training sessions that had the objective of allowing the female zu'aan who sought refuge in it to develop at least the very basics of autonomous self-defense. Regularly, there would be dedicated moments for fitness training, spars, as well as meditations, all of which reinforced the role of the association in helping those who suffered in their own households. Amongst all of that training, a name would begin to be highlighted not only due to her fighting skills themselves.

But also due to the organization of what would become the tribe's signature fighting framework: Eldgha Asche. Initially just an instructor within the martial arts sector of the association, she began to understand more and more the zu'aan who came into fighting, and saw that with their more well-developed fighting and self-defense skills they often seemed to face more exclusion, being seen as something irregular by what the tribe would call the "Old Order". This led Eldgha to start the development of the Dynoorm's own fighting style, the Cortysen.

Cortysen is a martial system that Eldgha Asche organized as a way to allow the trainees to prepare their own self-defense in a non-alarming manner. The style itself is hidden; it is a gracious and pretty fighting style, with swift and gorgeous movements that uphold an almost dance-like appearance to outsiders. But that controlled and pretty appearance contrasts with reality, as it relies on aggressive self-defense, bodily flexibility, and sturdy yet swift movements which allow those who dedicate and year or two to be good fighters.

After that, they come off advantageously against any untrained foe, highlighting its purpose of protection from abuse. With the spreading of the kin'toni infection, Cortysen evolved beyond unarmed combat, which allowed the graceful but dreadful fundamentals of the art to mix with weaponry as a means of defense. It first introduced knuckledusters to evolve fighting power in hand-to-hand combat, then moved into the usage of light one-armed swords, and even the adaptation of longbows; turning the martial art into not only a style for close-quarters combat.

It also became an framework which emphasized adaptability to combat at all distances, reinforcing the Dynoorm's identity as a self-preserving tribe. Soldiers were seen as an important and crucial part of the tribe, often holding a certain amount of privileges to allow them to live a more fulfilling life due to how they were often the ones who had to risk themselves in the case of an invasion. That sort of valuing did not extend only to their lifetime; fallen soldiers are often remembered and honored, mixing this with the tribe's ideals of long-term remembrance.

They would be mentioned in paintings, receive careful burial ceremonies, and have rituals held in their name as a way to thank those who fought to protect the tribe, showing how, in the Dynoorm tribe, even those sectors that diverged a bit from religious functioning would still be tied back to the values of Corellynism that embraced memory, resistance, and sacrifice.

Religion

The religion of the Dynoorm is one that went by the name of Correlynism. It is a religion that in its core didn't begin as a religion but as a tool of remembrance, where Corellyn's tragic death was often seen as the end of a cycle for the community's sensus. She was often regarded as a strong leader, which presented union within those individuals regardless of what they struggled with, reinforcing acceptance, care, and resistance, turning the image of Corellyn into one which shaped the Dynoorm's moral axis, allowing belief to arise from a contrast between collective trauma and gratitude.

Corellyn's image was often related to one of a protector, organizer, and shield (in a metaphoric and literal sense), which, through oral retelling and artistic expression, kept itself relevant, and as time passed by, her perception as a saint was more and more solidified, which led to her eventual canonization. It was a sainthood which came from action instead of divinity, where her sacrifice was regarded as a crucial event to represent the strong and restless resistance of the Dynoorm tribe.

The core sacred values that shape the Corellynistic faith are the following: protection of the vulnerable, a communal care structure which seeks to help each individual develop their own autonomy through a multi-technic preparation since their young age, and the expression, through multiple means, of resistance to domination. Sacredness was always shaped to be something ethical instead of divine; questions such as the afterlife or the origin of the universe or the reason why pain exists are not something that Corellynism seeks to answer,

It simply embraced the notion that little does it matter if you expressed your kindness while alive. Leadership was regarded as one who took motherhood very seriously; they are regarded as a figure of resistance, a necessary good for the survival of any society; they are preservers of life and memory and, therefore, deserve to have some of the highest prestige within society. During pregnancy women have no need to participate in labor, and in cases of critical moments, let's say with food, they and their youngest children will always be the ones to take priority.

Though it is never seen as an obligation, it is revered, however never mandatory, allowing for the defense of those nurturing figures without forcing such an important task on anyone. Politically, due to the theocratic nature of the tribe, the religion and governance intertwine thoroughly, where governance is shaped around Corellynistic principles as a need for the maintaining of historical continuity; as an example: law is often interpreted as "What Corellyn wouldn't have allowed", which illustrates that theocratic logic the clearest.

Another valid example would be on how they'd relate the religious values as a set of principles who fundamentally opposed that of the "Old Order" (which is how the tribe called the Empire's political projects), turning religion into a progressive tool that would hold the social task of maintaining a healthy relationship between conserving a deep history of resistance and seeking to move forward as a tribe to solve any issues that might come up.

Miscellany

It's very rare for members of this side to walk side to side with one another, both as preventive matter around risk, but to respect the other's silence.

Members of this tribe seem to repair clothing even before they show any signs of tearing, which can translate into extra layers that might look unecessary.

The names of dead zu'aan are mentioned very casually.

Nearby Groups

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