Talamh Chaonaigh

Talamh Chaonaigh (: ᚛ᚈᚐᚂᚐᚋᚆ ᚉᚆᚐᚑᚅᚐᚔᚌᚆ᚜ pronounced: ) or Hauxxin (: 浩蘚), officially the Holy Empire of Talamh Chaonaigh (᚛ᚐᚏᚇᚈᚔᚐᚏᚅᚐᚄ ᚅᚐᚑᚃᚐ ᚑ ᚈᚆᚐᚂᚒᚔᚅ ᚉᚆᚐᚑᚅᚐᚔᚌᚆ᚜ Ardtiarnas Naofa ó Thalúin Chaonaigh; 浩蘚聖帝國 Hauxxin Sentikoh) is a   in West Yoju. Talamh Chaonaigh borders Pætland to the east, Sora to the southeast, Bakusai to the southwest, the Lower Laai Republic to the south, and the Northern Ocean to the north and west.

Name
The name Talamh Chaonaigh ( lit. 'land of moss') is in fact a of the colonial name Hauxxin (浩蘚 'vast '). In ancient times, the country was known as Éicenrad ('collective necessity') from the eponymous empire ( c. 800-1797). To this day, the country is still poetically referred to as Éigeanra, the modern derivative. In the official name, Ardtiarnas Naofa ó Thalúin Chaonaigh ('Holy Empire of Talamh Chaonaigh'), the word ardtiarnas literally means "supreme rulership". Between the Scarlet Revolution (1898) and Talamh Chaonaigh's independence (1953), the country was a  under the name Hauxxin Zenmin Gonhhukoh (浩蘚人民共和國; People's Republic of Hauxxin).

Prehistoric Talamh Chaonaigh


The land which is now Talamh Chaonaigh was originally settled by pre-Fiadhic communities between 10,5000 and 8,000 BCE, after the glaciers receded north at the end of an Ice Age, although evidence of periodic inhabitance dates further back. The earliest evidence of permanent inhabitance of Talamh Chaonaigh dates to 10,500 BCE and was found in County Máedóc in the early 20th century. New research in County Beith Imdae by Gwaela Mairead MacDiarmaid puts the first humans to live in Talamh Chaonaigh as far as 33,000 years ago. These early Chaonaigh inhabitants were pre-Gwaela hunter-gatherers and farmers and were significantly genetically different from present-day Gwaela.

By 4000 BCE, agriculture became common in Ancient Talamh Chaonaigh. Several varieties of grain were grown, livestock was kept, and buildings were built out of stone. argue was the most common crop due to its cold tolerance. One large farm, in particular,, which dates to about 3500 BC, shows evidence of organized , with several fields divided by low stone walls, as to and deter thieves.

By 2500 BC, the Bronze Age had begun in Ancient Talamh Chaonaigh. New inventions made life easier and longer. The came to Talamh Chaonaigh from Central Yoju (modern-day Seogwan) during this time and drinking, such as beer, became the preferred drink because it seemed to prevent some sicknesses. Early oxen-driven ploughs were constructed and metalworking spread throughout Talamh Chaonaigh, allowing for the development of weapons and tools. Finer jewellery, such as, also came into fashion during this period as was popularized.

Early imperial era
By the Late Bronze Age, was emerging in Talamh Chaonaigh and the surrounding areas, and trade was common between Talamh Chaonaigh and its neighbours, including Pætland, Sora, and Bakusai. Scholars disagree about the exact timeline regarding the introduction of Proto-Fiaghic to Talamh Chaonaigh. While the traditional view has been that Fiadhic language and culture emerged in the Iron Age when Fiadhic tribes such as the, , and , invaded Talamh Chaonaigh, new evidence suggests that it arrived as early as 2,400 BCE with the immigration of the.

It is unclear whether a large-scale migration or invasion took place which led to the prevalence of Fiadhic culture in Talamh Chaonaigh. A large-scale genetic replacement has been found among human remains dating back to the third millennium BCE. Either Fiadhic migrants outnumbered early Chaonaigh farmers 9-to-1 or the Chaonaigh farmers mostly died out when the Fiadhaigh arrived, possibly due to invasion or disease. At their stay, the Fiadhaigh devised the, one of the earliest known in West Yoju, inscribed on stones dating at least to the 4th century CE. The invention of Ogham was followed by the first publications of legal decisions, conjointly constituting the first.

By the 7th and 8th centuries, rival kingdoms in Talamh Chaonaigh began to merge and by about 800 CE, the Empire of Éicenrad was formed, with High Emperors and High Empresses as its leaders. The Legend of Eithne Mónae, an epic poem inscribed in Ogham, states that rival kingdoms merged by diplomacy (marriage) and by war (conquest). The various kingdoms subject to Éicenrad soon were lessened to provinces. In the 10th century, several waves of Viking raiders from Lynia attempted to colonize Éicenrad but the Empire managed to ward them off due to a cultivated. Some scholars believe that the myths of the High Emperors and High Empresses were actually invented to unite the Empire of Éicenrad against invading Viking raiders or simply to justify the existence of such powerful political figures.

It was also during this era that the first was standardized and expanded upon, notably including cases for  to further, and gave rise to a  spread throughout the Empire.

Late imperial era
Beginning in the mid-to-late 18th century, Hokanese travellers came in contact with the Gwaela by means of previous outposts in Ioccueighe, and rudimentary trade had been well-established by the 1790s. It was Hokanese literature that first described Talamh Chaonaigh as a "land of moss", wherefrom the modern emerged. In 1808, the Uaonhe Maritime Company established an outpost on the western coast, named Tiauhhi (modern-day Torcibhus). By approval of the Empire of Hokan, the Company rallied prospective colonists from Ioccueighe and Dembiya to join in the colonization of Talamh Chaonaigh, promising bounties such as, and. By 1830, colonial settlements had proliferated so much, that the Hokanese community was known in by the  Cathracha Céad "[They] of Hundred Cities." In 1833, all of Talamh Chaonaigh was declared a protectorate without recourse.

Colonial period
During the Colonial Period, the Hokanese attempted to subject Talamh Chaonaigh to a wide range of oppressive measures designed to replace the native Gwaela culture with Hokanese culture. Several cities near the original outpost city were established as majority-Hokanese cities. The Hokanese did not allow the Gwaela Chaonaigh to reside there, instead, restricting them to sub-standard living conditions and infertile land. Gwaela children were sometimes taken from their parents and placed with Hokanese parents or sent to Hokanese boarding schools. This rare but brutal practice led to the existence of the Gwaela Cultural Orphans, a generation of stolen children. Children who were not taken from their parents were mandated to go to schools that taught revisionist Hokanese history, Hokanese language, and Hokanese culture. The schools did not teach Gwaela Chaonaigh history, Gwaelga language, Gwaela culture, or Ogham script. Many Gwaela Chaonaigh parents taught their children themselves and others preserved their history and culture by storing secret texts or hosting secret gatherings of Gwaela. Gwaela Chaonaigh were officially forbidden from practising any aspects of their culture or religion but these laws were seldom enforced outside of the majority-Hokanese areas after 1860. By that time, there was already a strong underground resistance movement building and cultural unity had been catalyzed among all Gwaela in Talamh Chaonaigh. Scattered instances of occurred between 1840 and 1870 but the GLM did not gain enough traction to declare liberation until the late 19th century when Hokan began to withdraw as it was facing troubles at home (See: Scarlet Revolution). Liberation was formally declared on 4 Samwol 1899 and the War of Liberation was fought until Hokan succeeded in suppressing the GLM on 10 Irwol 1904 after Hokan's Revolution ended in the formation of the People's Union of Hokan in 1902. The Hokanese considered colonialism to be imperialist and therefore offered to liberate Talamh Chaonaigh by making it a semi-autonomous region that could develop under socialist paternalism. As a result of colonial oppression during this time period, cultural damage to the Gwaela Chaonaigh may never be repaired.

People's republic
The Hokanese proposed a means of liberation for the Gwaela Chaonaigh. Talamh Chaonaigh would become a semi-independent territory of Hokan and, in exchange, the Hokanese would provide education, health care, and other social services. However, the administration of the semi-autonomous region of Talamh Chaonaigh was rather corrupt, and, as a result, the supposedly "liberating" effects of this agreement were not felt by the Gwaela. GLM Resistance to the Hokanese-Gwaela administration was satisfied at first but slowly increased during the Socialist Paternalistic Period until reaching a tipping point in the late 1940s.

The People's Republic of Hauxxin lasted from Socialist Liberation Day on 10 Irwol 1904 to Gwaela Independence Day on 29 Yuwol 1953, when the GLM declared independence following the recognition of several other former Hokanese colonies as sovereign nations. Due to long-term corruption, the Hokanese-Gwaela administration was no longer strong enough to suppress the GLM. The independence fight lasted for just 14 days before the Hokanese-Gwaela administration was expelled to Hokan and the Holy Empire of Talamh Chaonaigh was formed.

Naming Customs
Surnames of descent are not uncommon; these are signified with 'Ó' "of; from" and the  of a former landlord or earl. Gwaela Chaonaigh and Gwaela Alba use matronymics and husbands generally take the masculine form of their wife's last name after they marry. For example, the husband of Sorcha Ní Fhlainne, atmospheric scientist and Druid of County Tara, became Kratinos-Zara Hastlingiades Ó Flainne after marrying his wife.

Languages
and are understood at a fundamental level. As a result, Heosilge, a from the colonial era, is  and declining in use.

Foreign aid
Talamh Chaonaigh does not generally[example needed] accept much foreign aid. After the formation of the People's Union of Hokan in 1902, Hokan made Talamh Chaonaigh into a puppet state called the People's Republic of Hauxxin. Hokan provided protection from would-be colonizers, as well as education, health care, and other social structures that allowed Talamh Chaonaigh to develop over the following 4 decades under Hokanese socialist paternalism. Talamh Chaonaigh has not officially accepted any foreign aid since its independence in 1953.

Currency
Talamh Chaonaigh's currency is known as the Cláirseach, meaning "harp." It is generally believed that this name originated as a nickname for coins with harps on them and that the original name of the currency was either never distinct from the metal it was made of or was forgotten during the Colonial Period.

Commerce
Talamh Chaonaigh has had established trade with most of West Yoju since the late [ambiguous timeframe]. This includes Bakusai, Sora, and Lower Laai. Trade with Hokan and its former colonies is a remnant of the Colonial Period. Today, Talamh Chaonaigh is working to establish trade relations with distant nations in Tiandi, including most recently Ambemarivo and Qichwallanqa. Talamh Chaonaigh is a major consumer of and  from Qichwallanqa.

Talamh Chaonaigh's main exports include, which has been farmed there for thousands of years, , and. Recently, Talamh Chaonaigh has been expanding its sector.

Structure
Talamh Chaonaigh is a  which is modelled after the somewhat mythical Empire of Éicenrad, whose High Emperors and Empresses were selected from provincial kings and queens. It has fourteen heads of state, including a High Imperial Druid and 13 Imperial Druids. The designation of "Imperial" Druid distinguishes them from regional or local Druids who administer smaller portions of land. Most cities and towns have a Druid for a leader but participate in or. Local Druids are elected by public popular vote. Regional Druids are elected by the Local Druids and Imperial Druids are elected by the Regional Druids. The High Imperial Druid is chosen out of the Imperial Druids.

The High Imperial Druid and the 13 Imperial Druids are the leaders of the Holy Empire of Talamh Chaonaigh. The 13 Imperial Druids are essentially ministers with different areas of expertise. All Druids, no matter the level of government they serve, must have completed a Religious Education and a Practical Education. However, the standards for these Educations vary widely by locality. In some localities, Religious Education entails the study of the, while in others it entails specifically. In some localities, this might mean sending the Druid candidate to a formal Religious University and in others, it might mean studying the sacred texts with the Local Druid in an apprenticeship fashion. Practical Education varies even more because there are more options for study. Druids may choose to study law, history, science, medicine, or engineering, among other fields. Local Druids have also been known to have been elected without having completed either Education but that is very rare and Local Druids without Education qualifications are not eligible to become Regional or Imperial Druids.