Basanreseri

Basanreseri ( Seriyedang: ), officially the Providence of Basanreseri (Seriyedang: 바산레세리히 호싸리, pronounced ), is a in West Yeongju, located in the  of Sinju. Covering an area of 513,120 square kilometers (198,120 sq mi), it extends from the mainland to the East Sinju Sea in the southwest and borders Kinshū and Tosānchi to the west and north. Its capital is Ssordoni and its most populous city is Waigayam; other major cities include ‘Ahebunsi and Siyebimoi.

Two nameless peoples had inhabited the lands of modern Basanreseri since the, which settled along  and the western coast. They formed known as wairigan and numaimi and presumably lived in  between them. Ancient Basanreserians were a subgroup of Kapukans which diverged and fully relocated to modern territory around 800 BCE. Upon arrival, they clashed with the indigenous Bujun, displaced them and drove them to. While doing so, they did however adopt many developments of the indigenous, such as and. The early Basanreserians relied heavily on the Yedal Road, a complex maritime that crossed the coasts of Hausan and Meisaan, and traversed Yeoseo and the Jeongmian peninsula in order to reach the Yedal nations. This network more seldomly included the Fusen and Yondoku islands. Due to many of the aforementioned modern Jungjuan states then being under the Cheonjean dominion, Basanreseri had to become a and  to Cheonje, in order for its sovereignty to be recognized and consequently for trading with the local populace to be formally permitted. Despite these restrictions, Basanreserian merchants exerted considerable influence in Yeoseo, consequently persuading the small (ethnically ) to fully relocate themselves within the modern-day Autonomous Mountains Region around 500 CE.

Between the 4th and 10th centuries CE, accumulated wealth lead to the emergence of petty kingdoms, ruled under opulent emperors (‘irididuino) and their imperial courts (duinossiumbu). Starting in the 13th century, however, political power was increasingly seized by a series of feudal lords (‘inginissibi) and a class of warrior nobility (mūssigо̄re). After a century-long period of civil war, the country was unified in 1633 under the Ssiabai mussinate, which sought to governance (gaibarānssi), borrowing many ideas from Jeongmi. In the late 18th century, was hastily carried out following Sinjuan pace, passed over to the rest of West Yeongju, and culminated with the Nissigigi Revolution, which marked the end of the mussinate and the formation of a Republic. Fusen invaded Basanreseri in 1935, but occupation was ultimately repulsed; in 1938 it entered the Great Eulhae War as an Allied power. In its aftermath, Basanreseri adopted a post-war constitution and became a founding member of the Congress of Nations. It has since maintained a   based upon a unique  ideology (‘ingiirengaduino).

Basanreseri is a with a strong economy and a. It is a global leader in the and  and has made significant contributions to science and technology. It offers social security and a universal healthcare system, environmental protections, and a tuition-free university education. Basanreseri is also a member of the Sinju Union, the Yuhua Alliance, and the OTED. Renowned for its rich cultural history, popular culture and performing arts, Basanreseri has many World Heritage sites and is among the top tourism destinations in Tiandi.

Etymology
The name for Basanreseri in Seriyedang is written using the 바산레세리국 and pronounced Basanreserigug. Before it was adopted in the mid-17th century, the country was known in Cheonje and its modern counterparts by the Suanben (蒜本; "garlic origin"), which is the source of the popular  "Land of the Garlic". The Basanreseri (바산레세리; "charcoal-bearded people") and its   Wingtaan (永炭; "eternal charcoal") were coined during the Gaibarānssi period to reflect the people's tradition of keeping their  untrimmed, as well as the country's growing sense of  and its attempts at.

Yeongtan, the original of the characters, is somewhat favored today for official uses, including on banknotes and postage stamps. Suanben may also still be encountered in and, as it carries a sense of. Modern-day descendants of the Ssiabai clan may also refer to the country as Būitsiyehо̄ho (:븨ᅎᅵ예:호호; "Buitsiye "), but this is sometimes regarded as offensive or.

The official name of the modern state is the "Fair Providence of Basanreseri" (Seriyedang: 바산레세리히 야춘두 호싸리; Basanreserihi Yachundu Hossari), where providence (眷顧; 호싸리; Hossari) or providential republic (共和眷顧; 호싸리국민; Hossarigugmin) are that substitute republic (共和; 듸노도씨가; Duinodossiga) to describe the   (see: ‘ingiirengaduino) adopted since 1944.

Government and politics
Basanreseri is a and  in which the power of the Emperor is reduced to a ceremonial role. He is defined in the Constitution as "the titular personification of the nation and of the unity of the people". Executive power is instead wielded by the Prime Minister and his Supreme Directorate, whose sovereignty is vested in the Basanreseri people. The President, who used to be the of the Basanreseri Armed Forces prior to 1944, is now also a largely ceremonial figure that typically accompanies and advises the Prime Minister. ‘Irenggirо̄ssa is the current Emperor of Basanreseri, having succeeded his father ‘Ogicharo upon accession to the throne on September 20, 2003.

Basanreseri's legislative organ is the National Diet, a. It consists of a lower House of Representatives with 150 seats, and three with 150 seats total. Every house's members are elected by popular vote to serve six-year terms. There is with a  for adults over 20 years of age who have passed the voting acquisition exam. The Diet is currently dominated by the liberal Mutualist Party (MPB), which has enjoyed since 1944. The Prime Minister is the and is  by the Emperor after being designated from among the members of the Diet. As the head of the Supreme Directorate, the Prime Minister has the power to appoint and dismiss Directors of State.

Providential government
Mutualism is the of Basanreseri, as defined in its Constitution, and is described as "the political application of ". Some aspects of Daoism were borrowed into the domestic social norms since antiquity, but the philosophy and its treatises were only intensively imported after the 17th century. On the aftermath of the Eulhae War, Daoist thought and particularly its core were more thoroughly espoused by the common people. The reformation of the Republic promulgated in accordance to universal human rights also introduced the modern. It is said that the government provides fair opportunities and the right to the representation of three distinct (intellectuals, capitalists, workers) in respective houses and constituencies, therefore it is a providential government. Mutualism and providence may therefore be also interpreted as two sides of the same coin. Mutualism is the Basanreserian application of Daoist morals in everyday political life, such as listening to both sides of an argument (谦; ), advocating for the justice of the marginalized (慈; ) and denouncing corruption (俭; ); whereas providence is their exertion in. is sacred and the Providence is an.

Administrative divisions
Basanreseri is divided into five, first-level administrative regions called hanhо̄hogu, each overseen by an elected governor (handuino). Fourty-two prefectures (nanāretso) are then each overseen by an elected prefect (nanāretsibi), legislature, and other administrative bureaucracy. These are further divided into municipalities (‘aretsoduino), cities (‘aretso) or towns (gо̄idan). The Imperial Residence in Ssorgui, the Autonomous Mountains Region, as well as Basanreseri's, are municipalities and  to their prefecture, with special mayors (‘ingiaretsibi) in whose decisions neither a prefect nor governor may intervene. In the following table, the prefectures are grouped by region:

Military
The Gugminhwo (共和卫/국민훠; Republican Guard) is the responsible for the defense of Basanreseri, formed after the collapse of the Empire in 1883 and headquartered on the Deimo Mountain Range. It is subordinate to the Directorate of National Defense, whose director is the. It nowadays consists of six branches: The Republican Ground Force, the Republican Sea Force, the Republican Air Force, the Republican Rapid Response, the Republican International Response and the Republican Cyber Defense. Full mobilization amounts to about 85,700 personnel, only 25,700 of which are on permanent. The Basanreseri has since the Great Eulhae War's aftermath adopted strict that extends to people of all genders but permits. The Constitution forbids the employment of mercenaries in the Guard and the Providential Republic continuously attempts to influence public opinion around the "obligation to serve the Guard".

The country was one of the founding nations of the Yuhua Alliance and to this day hosts two Yuhua military bases within its borders: Hanbigihi Base and Yenisei Base. The Republican International Response is the force that on demand serves the Congress of Nations and the Sinju Union in. In 2020, it was declared that 3.4% of (圓57.766 billion) is annually expended on the, and that around 24% of the nation's  are manufactured by domestic firms.

National service
The Ssingbing ‘oro Gugminbu (共和部為征兵/씽빙 오로 국민부; Republican Department for Conscriptions) is the subdivision of the Directorate of National Defense that handles the drafting process. Basanreserian citizens, of which are exempt, receive their first calling by mail around their nineteenth birthday. Upon receipt, they are to present themselves within a month to the nearest army department for interview and medical profiling, or appeal for deferment; the form thereof is proactively attached to the letter. Failure to commit to this duty is punishable with a fixed fine of 板岩4,000 (圓2,867) and immediate conscription. Basanreserian nationals residing abroad without reason for deferment or conscientious objection must return home on their own expenses, otherwise they forfeit their and, in the case they ever choose to return to the homeland past this deadline, they are to be apprehended on sight and conscripted immediately. Conscription is postponed without question for students, volunteers, and for people with short-term personal difficulties, so long as the related attestations are timely presented. Appeals for objection are scrutinized in particular for their validity and sincerity, whereas and  are fined accordingly. The mlitary service itself is in reality a between the citizen and the state, until the citizen enters. Whereas the primary service lasts 36 months (three years), a healthy citizen will continue to be called regularly for secondary service, which is defined as a weekend-long retraining every four months (thrice a year). The latter is optional however (therefore not be confused with reserve duty) and thus may also be circumvented through an, namely a payment of 板岩28 (圓20) for every unattended service. Citizens who decide to emigrate thereafter are not affected by this. Citizens who have completed their primary service are presented the choice to either join the army full-time, contribute part-time , or resort to secondary service. Reserve duty is likewise invoked thrice a year, but each service lasts an entire week instead of a weekend.

Civilian service
Simanchiyudeng (市民役/시만치유뎅; Civilian Service) was first introduced in 2003 as an alternative to primary national service, for instance when citizens score below the necessary medical profile or when they wish to abstain for moral or religious reasons. It is also ordered as a punishment to national servants of improper demeanor. The civilian service contract exempts the citizen from secondary national service and is largely characterized by local. The Department for Conscriptions acts as an to both the  and, and in more rural areas even to individuals in need. Within the 32 months (2.6 years) of service, the citizen continues to be informed about public safety and military theory, but is for the most part employed in shifting workplaces. Priority is put in public service demands, such as in and, , local government offices and. When these needs are already met, as is the case in most urban and suburban areas, the hire network may become more complex, with employees working in, warehousing, and. Small private firms tend to be the largest customers of civilian service, as it is cheaper than more professional alternatives and more reliable with the presence of the state. Civil servants are entitled to discounts, while also enjoying the same  as national servants, but receive a significantly lower salary.

Ethnic groups
The ethnicities and races that constitute the Basanreserian populace have only in the early 21st century begun acquiring attention and relevance. While the government of Basanreseri conducts no official ethnicity censuses, independent have taken it upon themselves to document the various, oftentimes indiscernible at face value,  idiosyncracies of traditional as well as modern immigrant communities. The estimates shown on the left table were published in the 2015 edition of the Yaigomonrai Girihagssubi scientific magazine, and define six categories of a common Basanreserian race (90.9%), which are depicted here in relation to their  and otherwise racial wholeness: –40.1% ‘Ebssowenu (업쏘왜누; True folk) comprise people of discernible or documented, complete, Kapukan or descent.

–27.5% Jongwenu (종왜누; Jeongmi folk) or (사람; People) comprise people of discernible or documented, partial Jeongmian or Yedal descent.

–11.3% Dosānchanwenu (도:산찬왜누; Tosānchi folk) comprise people of discernible or documented, partial Tosānchinese descent.

–7.5% Ginssuwenu (긴쑤왜누; Kinshū folk) comprise people of discernible or documented, partial Kinshūnese descent.

–4.3% Chо̄njiwenu (:촌지왜누; Cheonje folk) comprise people of discernible or documented, partial Meisaani, Xiong, Hokanese, Mincangan, Sansiaonese, Zhuigoan and other post-Cheonje descent.

–0.2% Busenwenu (부슨왜누; Fusen folk) comprise people of discernible or documented, partial Fusenese descent. The remainder, come from various continents and are, for the most part, first- and second- (particularly from the Great Eulhae War) that have not yet miscegenated or been fully, in addition to temporary residents with a.

Despite the research's admittedly inaccurate findings due to hitherto national records of marriages spanning only three centuries, which consequently obscure the sequences of miscegenation preceding them, and additionally surveyees' testimonies being prone to fallacies and exaggerations, the magazine's scientists were praised by the Directorate of Culture and Humanities, which has encouraged more independent work in the field. These findings are reportedly being now taken into consideration by governmental bodies to make more.

Literature and philosophy
Basanreseri has a rich (듸닥 dwidag) that traces back to the prehistoric Basanreserian arrival to the modern land by sea. While it is now clear that Basanreserians orginated from Kapuk, legends from the antiquity had tried to interpret this arrival in numerous ways. The tale of Emperor Mobon of ‘Ahebunsi (慕本王的满市), for instance, postulates that the first Basanreserians were of Hwasanese descent. appear to have also influenced and enriched many popular traditions. The mythical horse, for instance, has been long associated with the native tale of ‘Ibedamtso, an almighty sword only ever wielded by a mythological hero. The same two tales namely played an important role in stirring up during the Great Eulhae War. Prior to the adoption of in the late 1100s, writings were composed exclusively in  and therefore only concerned. Even with Jeonggeul literacy among commoners, native written tradition, literature and poetry, apart from what was devised on spot for historical accounts, remained quite poor.

Cheonjean poetry, such as and, was well received by the Basanreserian  and played an important role in educating commoners during the Gaibarānssi Movement. (連句 "collaborative poetry") in particular was the most beloved genre and regarded as an intellectual sport amongst nobility, which would adjust the syllabic prerequisites to their language and also host Lingeoi-competitions. was additionally borrowed from the Yedal Road and was welcomed as a less restrictive form of. During the 17th century, the artistry of (신:하비 sinhābi) was borrowed from Meisaan and has since become the staple of Basanreserian  literature, with Basanreseri being the largest exporter of Sinhaap literature in the Sinju Union. It was also due to the Gaibarānssi Movement that dwidags were first recorded and some tales reinterpreted as Sinhaap stories.

While the aforementioned literary arts remain in practice today, more popular and forms of literature and poetry have emerged since the late 20th century. The common popular belief is that they are divided into three, based on the choice of vocabulary that defines them. These movements have however changed drastically within their frames and this distinction on its own is no longer pertinent. Instead, they can be summarized so:
 * Redamgoyi (活句/레담고의 "vibrant words") romanticize nature and rural life, often in ways. Natural phenomena and organisms are given human traits and emotions that form  and  for the nation. As a result, this form of art has occasionally been employed for sociopolitical protest, since there is a finite set of parallelisms. When it is used for protest, this movement deliberately lacks a  or a solution, which would interfere with the focal narrative. While these writings begin with natural observations, such as a wind blowing or the sun setting, they gradually describe a wider setting, typically but not exclusively one of a village society. It is imperative that no human is explicitly mentioned or otherwise described and that human effect is concealed (hence the repulsion from urban settings), so it is up to the creativity of the author and their knowledge of dwidag to form metaphors intended for humans using organisms. Reoccuring themes include, ,  and . Most novels that fall under this category are  , with the parallelisms described above depicting a superificially dull and prolonged observation of nature, with profoundly complex metaphors in between.
 * ‘Aretsogoyi (市句/아레ᅎᅩ고의 "urban words") romanticize human connections and human achievements, with little to no poetic prose. Often described as "impulsive poetry", it encourages crude, vulgar and even obscene language. Most and  writings belong here, but they are to be considered a niche subgroup of a greater genre that sees beauty in urban environments and their paradoxical . It does not contradict Redamgoyi, but rather complements it and occassionally adopts its . It is not uncommon then to see  or the detailed depiction of urban aspects, such as skyscrapers, traffic jams and factory-smoke, albeit to lesser extent, giving praise to scientific progress and the underlying mankind's incessant will to improve its living conditions. This form of art praises life in the city per se and refutes  with . Nature is left behind and seen as a hindrance, whereas narrating about people is so much encouraged, that objects too are . Reoccuring themes include, ,  and . Novels that fall under this category regard the majority of  ( and  ), which strives to produce entertaining and light-hearted stories with various applicable morals.

Unlike its literary arts, Basanreserian philosophy emerged on its own in early antiquity. Weekly religious gatherings called gamwissiumbu posed an opportune moment for people of all castes to congregate and discuss politics. Seriburi, the common customs between Basanreserians, was the foundation of philosophical thought. Virtues such as self-restraint, selflessness, and diligence were idealized by early philosophers, like Chugida and his Chugidist school. These philosophers were all male and members of an imperial court. Correct governance was a controversial topic amongst them, but all generally favored some sort of or  based on specific core virtues. , which for the most part concurred with Seriburi, was introduced to the country during the 4th century CE, but remained a minority philosophy until the early 20th century. Unlike Daoist thought however, native schools of thought didn't concern themselves with the meaning of life or a divine purpose, that is until the introduction of (象教) from Jeongmi during the 7th century CE. Native customs then continued to be predominant by syncretizing these two foreign philosophies.
 * Jо̄ndonggoyi (传统句/:ᅑᅩᆼ동고의 "traditional words") is to be seen as an  to both Redamgoyi and ‘Aretsogoyi. It returns to the Cheonjean roots of  and uses concise, calculated language to convey meanings almost emotionlessly and without implicatures, sometimes approximating those of an . In order to achieve this under specific, it excessively employs and borrows new words from  and , a practice which is frowned upon by the other two movements. A reoccuring theme is , especially against the hypocrisies of  followers in art. There is nominally no philosophical motive behind this movement, other than a fervent rebeliousness against norms in art and in life. Novels that fall under this category are most ,  and , and unorthodox.

During the Gaibarānssi Movement scientific treatises from Jungju were translated and republished, which opened the worldview of Basanreserians and modernized all beliefs. The in the late 18th century paved the way for, in which Basanreserian thinkers pioneered. The Daigagaisi Beng was a close friend and patron to Jeongmian Seo Yang-cheol. The Golden House of Economics was an influential originating from Henо̄si that revolved around. Basanreserian Geyebi Ssagossan is nowadays widely considered the "father of ", having published many works on and the. Likewise, Hombawi Darigо̄ni is credited with the invention of the. To this day, Basanreseri continues to innovate in and the Basanreserian language carries prestige in the respective.

Cuisine
Traditional seriyōngri (国料理/세리:용리; national cuisine) consisted of three dishes: ssiamam (白飯/씨암암; rice meal with grains), radangssebi (混汤/라당쎄비; mixed vegetable soup) and ssindin (甜点/씬딘; dessert). Identical meals were eaten for ssongamam (早饭/쏭암암; breakfast) and for mānamam (晚饭/:만암암; supper), and ingredients only ever varied depending on season, altitude and climate. Radangssebi soup was considered the "main meal" and comprised of fresh game (typically, , and ) or  (typically , ,  and ) blended with gathered vegetables (typically , ,  and ). Ssindin dessert was usually a plate of wujag (乌贼肠/워ᅑᅡᆨ;   similar to Fusenese ), of mibong (发酵鲑鱼/미봉; fermented salmon ) or of hanhichansayo (余鲑鱼鲕粥/한히찬사요; leftover porridge with ), but in the mainland this was replaced with ‘imodabi (薯泥/이모다비; mashed potatoes) or bogchaheimo (薯升华/복차헤이모; freeze-dried potatoes). Having a third mealtime, moweamam (午饭/모웨암암; lunch), was only first popularized in the 17th century, and this comprised of fewer dishes, namely only ssiamam with leftover game from breakfast. Seriyōngri is eaten with chopsticks (basuwi) and a spoon (banbasuwi). Alternatives to ssiamam developed over time. (鱼汤/루이레; fish soup) features a with seafood and animal bones and is flavored with  and. (片鲱鱼/미웍에로게; sliced  similar to Fusenese ) is left to freeze outdoors and then served with and. Modern seriyōngri also borrows many ingredients from West Sinju. often complements fish and their intestines, and  from Jeongmi have entered mainstream Basanreserian cuisine. Seafood varieties of (烤焦小菜/보굼; ) are especially favored and served during lunch. , (苦椒醬/고추창; red chili paste) and  (山葵醬/와사비;  paste) are popular.

A primitive culture had emerged by the late 17th century, with amamdohe (排档/암암도헤; ) serving various sagdam (肉干/삭담; dried meat): saghichango (鲑鱼干/삭히찬고; dried salmon), sagdungsin (雨鳟干/삭둥신; dried ), sagchinhu (鳟鱼干/삭친후; dried trout) and sagyangjib (干羊肉/삭양ᅑᅵᆸ; dried mutton). With industrialization came brand new delicacies from Jungju, namely yibāwo (의:바워; '), yassam (야쌈; yamilssam) and dōugbogyi (:도욱복의; '), which matured this culture. All fast food is to be accompanied with meibon (关黃柏莓/메이본;  berries) and other berries, which have traditionally been used as painkillers and thus considered to "drive away the ill from hurried eating".

Every mealtime is considered sacred and, when at home, traditionally initiated by the head woman of the house, saying "Hibihan!" (Let us eat!). All guests are to remain silent until everyone has finished their food, upon which they can end their "vow of silence" by uniformly saying "‘Iongabda!" (Thank you!). For this reason, even when someone is eating fast food outside, it is polite not to interrupt them audibly, but rather poke them and patiently wait for them to swallow down their food. Eating all the food that is provided is considered polite, and so is using one's hands and fingers to wipe remaining sauces and food from the bowl. Likewise, treating oneself to a second plate or ordering one might be offensive to the host's or a restaurant's reputation; this misunderstanding is typically prevented beforehand, as the host or waiter is expected to ask the guest or customer about the extent of their appetite.

Drinks other than and  were for a long time excluded from mealtimes, simply because they were not folklorically believed to faciliate digestion. With the importation of, such as 燒酒 (Jeongmi), 白酒  (Meisaan) and 清酒  (Fusen) in the Empire starting from the late 13th century, came also their  in public spaces and for women in general. It was shortly thereafter that alcoholic beverages became mainstream and were consumed by adult men right after supper. Children and women would instead drink. The country's industrialization oversaw an increasing interest in and  manufacturing in particular. Basanreseri is home to Hyōnsōige Co. (现淬渴公司/:혼:소이게궁식), Tiandi's third largest producer by. (葡萄䏾䏾/포도봉봉​​​), the company's trademark white-green drink, is Basanreseri's inofficial. Soft drinks, specifically, have almost displaced other , and they are now accompanied in every meal. On the table, drinks are distributed in accordance to, that is, from the seniors of the family to the youngest. The consumption of alcholic drinks was legalized for women in 1781.