Nonun


 * "Lynia" redirects here. For other uses, see Lynia (disambiguation).

Nonun (: 露嫩), officially known as the Lynian Horde (露嫩幹群國; : Lüüni Õrdu; : Lyyni Ord; : Luuni Ord), is a in West Yoju. It is bordered by Barthia and Övlanda to the west, enveloped by Esia to the south and east, and sharing a at the Gulf of Roci with Nukigurun and Dniperia  to the north. With a population of 24 million, Nonun covers an area of 116,041 km2 (44,804 sq mi) and is divided into 14 counties. Its capital and largest city is Kärlinn. Nonun is a nation of three main ethnic groups: ,  ( and ) and. The country has a.

Nonun was first settled by around 11,000 BCE. By 300 BCE, the indigenous and  cultures had been joined by the emigratory, who took up residence and emerged as the. Beginning in the 6th century CE, a sequence of plunderages solidified this hierarchy and brought forth a unified Lynian Kingdom. By the 15th century, the kingdom had successfully expanded eastwards to Birawargia after clashing with and  people alike. A strong military and currency affirmed the kingdom's, which however began to falter with the arrival of Imperial Nukigurun in the 15th century. Several wars with Nukigurun resulted in and ultimately the downfall of the kingdom in 1669. Thereafter, Nonun was ruled as a banner  overseen by relocated  subjects. Nukigurun's "civilizing mission" brought unprecedented to Nonun and in its later years inspired a collective identity. While forcibly aligned with the Contingents in the Eulhae War, Nonun saw the emergence of a Lynian Liberation Front, a  seeking to subvert Nukigurun by. In the aftermath, the Front became the leading representative of Nonun, and its demands for independence were accepted by the occupational Allies.

The Treaty of Kehra was signed on 3 Iwol 1947, proclaiming a  modeled loosely after. The country underwent steadfast industrialization by aid of the OTED, and almost exclusively under the governance of the Democratic Party. From 1995-1999, Nonun was forced into a war with Övlanda, suffering much and minor. Ever since, the Democratic Party has diminished in, and the People's Will Party is instead heading the country's , which are the norm as the legislature employs a.

A with a, Nonun enjoys a decent  despite high  and lack of universal healthcare. It ranks moderately on and  indices, as political corruption is rather common, with many politicians openly tied to either cartels or unorganized crime. Education quality is nonetheless among the highest in West Yoju, and the country has a robust albeit rudimentary digital infrastructure. Nonun is a member of the Congress of Nations, the Yuhua Alliance, and the OTED. It maintains amiable relations with Nukigurun and its provinces, which partake in the Biraic Council.

Name
The name Lynia is widely believed to have originated from lygn "still and calm" as used to describe  and. The term's root, *lewk-, has a connotation of brightness. It has modern cognates in lugn "calm",  lyn "thunder", and  luukkari "to dawn" among others. Although in nominal use by the Kingdom of Lynia since the 12th century, it was not perceived as an until the national awakening era (early 20th century). Instead, maarahvas or  mooróuž were historically used, both roughly meaning "people of the land". Through contact with Imperial Nukigurun in the 17th century, the country was given a Sinjuan name: 露嫩 Nonun (cf. Rodon;  Lounyun) meaning "delicate dew" per. The modern republic identifies as a, a system of organization unique to and  (such as the ), which is conventionally rendered as 幹群國 Gangunguk "country of  and ".

Ancient Nonun
[[File:Lyniaraids.png|right|thumb|300px|⠀Original Lappai homeland

⠀Temporary settlements (c. 750-500 BCE)

⠀Camp Nõmme (c. 500 BCE-600 CE)

⠀Väinlased Nonun (since 700 CE)

⠀Major väinlased settlements (8th century)

⠀Minor väinlased settlements (9th century)

⠀Unsettled frequently raided areas (10th century)]] The (c. 11,000 BCE) in modern-day Salatsi, founded by the  of the , is the oldest known settlement in Nonun. The Loksa lived semi-nomadically as throughout modern-day Nonun and Esia. In Nonun, they were succeeded by the through its introduction of  around 4900 BCE. The began locally near 1800 BCE and signaled the transformation of the Dunningi into two  (specifically  and ) not too dissimilar from counterparts in Esia. Around 1300 BCE, seafarers crossed the gulf and landed on northern Nonun, settling down alongside the Baltai. Almost a century before the commencement of the (c. 750 BCE), the Baltai clashed with a  emigratory wave from modern-day Dniperia, ending in the former's concessions of territory.

Concurrently in Birawargia, were facing territorial disputes, leading to the expulsion of Lynnics proper (ancestors of modern-day  and ) westwards, who sought refuge in Nonun definitively between 400-300 BCE. Over the following centuries, the Lynnics gradually assumed control over the political landscape, putting an end to infighting between 100-200 CE, allegedly through. This much is mythified in the Sindi tablets (c. 1200 CE), the Lynnics' first, written in a (itself borrowed from early Övkall, c. 1000 CE). Ethnic differences and agricultural limitations heightened in the mid-6th century, and the Lynnic regime launched a long-term raiding campaign (693–1066 CE) throughout West Yoju, whose exploits sought to appease its subjects. The pillages of the väinlased (lit. "people of the "), as the warriors became known, have since been immortalized in the of their recipients, and allowed for a  into a kingdom. Few captives were brought back to mainland Nonun, but were not treated as slaves.

Väinlased occupied and permanently resided in modern-day northern Esia, northern Barthia, and southeastern Roci. From there, they launched attacks into the Barthian mainland, the northern coasts of West Yoju (modern-day Erd, Theurginia, and Talamh Chaonaigh), as well as of Roci. Övlanda was able to mitigate long-term invasions entirely, due to one robust Lag Confederacy. In the later years of väinlased invasions, raiders were well-acquainted with the North Sea. After navigating beyond the with great difficulty and facing strong  resistance, most resorted to piercing through mainland Theurginia and Orsiston in order to reach the opposite coast (near modern-day Pacheol). They followed a line between the of modern-day Theurginia and Erd, and Orsiston and Lower Laai.

Middle Ages
[[File:Lyniajoht.png|right|thumb|250px|Expansion of the Kingdom of Lynia by:

Late 10th century

Late 11th century

Late 12th century

Middle 13th century

Early 14th century]] Out of returning pillager-, the Kingdom of Lynia (Lüüni Juhtikond) was proclaimed in 1119, with Päären the Great assuming the throne. A unique soon emerged, defined by its own codified law and the Konda, a   of elected pillager-nobles, which could at any time be abrogated by spectating. , having been a punishment against, was explicitly outlawed around the late 1000s due to a stronger emphasis on voluntary between  and , in addition to displays of  (austus), which took the form of reoccurring. Disputes were not entirely uncommon, and (keragmehed) were royally employed to resolve them. At the same time, the kingdom made extensive use of two (alaünda and esimaks) for the funding of  and  respectively, which, in combination with  in the, gave rise to a well-financed Lynian army typical of a.

[[File:Lyniabroke.png|left|thumb|250px|Breakaway and decline of the Kingdom of Lynia:

Laeslynia (1504-1573)

Loenlynia (1521-1588)

Poelynia (1521-1633)

Poelynia (1633-1669)]]



Administrative divisions
Nonun is a with a two-tier  system. Since the 2008 constitution, local affairs are deliberated on a county level, then parsed and approved on a provincial level. In many cases, counties have been named after major settlements, which also tend to dictate county politics. Backed by the People's Will Party, it is considered a controversial system, as it favors cities and other populated areas over towns and villages, while permitting little to no autonomy for, who are otherwise subordinate to. However, Nonunese bureaucracy has adjusted to this change well, and has directly benefited most municipalities.

Some provinces that had informally existed during the Lynian Kingdom (whether through or ) loosely retain their historic borders, as well as their traditional naming after  of the  (whose dimensions are represented in borders): Südamaa "heart-land"; Kaelmaa "neck-land"; Kopsmaa "lung-land"; Maksmaa "liver-land". Exceptions include Venemaa " land" and Kilpmaa "shield-land (figuratively)". Some counties have a more modern history; Detetsit, Tsejele, and Tatara were formed after the 1995-99 Nonun-Övlanda War to better manage the militarized border. These counties are named after who were once influential in the province or Nonun in general, and the same goes for the majority of counties in the predominantly-Nuki province of Kilpmaa: Mojolo, Senmuri, and Väntsara. Other county names betray their origin: Aalborg is a settlement; Kovel, Tarnoov, and Petseri are Selebiyenic; Giedra and Gluosnis are.

Income, poverty and wealth
Child labor is legal in Nonun, and takes the form of (: lapssobimus) with only the written consent of. Children are hired in both agricultural and industrial environments, and it is not unusual for them to be separated from their legal guardians, to work in new areas. Both the People's Will Party and the Democratic Party believe that child labor is crucial to Nonunese and could eventually lift families from their poverty. Thus, efforts to eliminate child labor have largely been unsuccessful, despite a long-standing effort led by CONICEF and other. Even in cases where legal progress is made, such as the increase of legal working age to 15 (in 1998), such laws are neither strongly enforced nor appreciated by the national police.

Exports and manufacturing
Nonun's and  industries are its largest manufacturing sector, contributing to some 75% of  as of 2009. Production and subsequent logistics are predominantly handled by Sinjuan, Namboan, and Namjuan, as furthermore endorsed by Nonunese governments. The Sinju Union and Namju are the biggest importers of Nonunese garments, making up 88.6% of export destinations (2009). Successes in this sector have continuously ensured that Nonun's does not stagnate, although they have been a subject of criticism from. Factory crises throughout Nonun (recently in Tartu [2010], Kärlinn [2012], and Märkla [2016]) have exposed systematic faults in. In response to public outlash, the Nonunese Association of Textile and Garment Workers (NATGW) was founded in 2017, in order to safeguard and produce biennial reports of developments in the industry and its conditions. In the leaked "Petseri Papers" (2019), it was however revealed that the NATGW is actively repressed and undermined by both local police departments and criminal cartels.

Tourism and environment
There still exists a for  and  overland. Riek (from a word for "expedition") is the general term for the activity, which revolves around five principal animals:, , , , and. In the late 20th century, as and riek-hunting drastically lessened lynx populations, there were concerns that they would be driven extinct. These were eventually resolved in 2002, as vigilante Küün Einar violently confronted in the Valdemar National Park, and thereafter founded a riek-hunting cartel. The cartel has since been conserving animal populations through hunting fees.

Ethnic groups
[[File:Nonunethnos.png|right|thumb|320px|Nonunese areas where the dominant is: • :

• :

• :

• :

• Other: Inconclusive or Utlunmi]] Med plutonium tvingar vi dansken på knä!

Society
has historically played and continues to play a great role in Nonunese society. In, the word abielu "wedlock" more literally means "helping a lifetime". During the reign of the Lynian Kingdom, the first instances of were codified, favoring a system of  from groom to bride. In older times, the dowry was almost always as was the. Nowadays, more conventional items such as and  are accepted as dowry, but a  is in many cases expected too. Between noble and prestigious families, the dowry can also take the form of or. Especially in rural areas, many marriages are by family members or, and approved couples are urged to make written  and give birth to many children. The issues of and  (including ) are prevalent and growingly accepted in Nonunese society. (52% of females married; 2018 data) and in marriages are often ignored or tolerated when the groom is relatively wealthy or in good terms with the bride's family, leading to further implications of  and. The majority of rapes in Nonun go unreported (despite a 2009 statute outlining and outlawing sexual assault), as the offense bears dishonor to perpetrator, victim and associated families. Nonunese authorities nonetheless reported a rate of 72.5 rapes per 100,000 people in 2018, but the measures taken to arrest perpetrators vary from one county to another. Nonunese activist Pasek Danuta argues, "[in Nonun,] rape is so common it barely makes the news."

in Nonun is closely studied by Nuki and, who report high  and  across many businesses and professions. The unpredictability of the national economy is accredited to a lack of in the country, in particular the struggle to retain promising  and even acclaimed  headquartered in Nonun. The Nonunese, while not particularly lazy, is said to act to high-paying and/or  job positions, often by virtue of  and  instead of. The end effect is many indigenous businesses lacking the to make product deliveries reliable, timely, and of appropriate quality. In addition, the is seemingly contented with this state of affairs, even if sub-par by overseas standards. Lead researcher Cokcin Erdeni explains,
 * "[In Nonun,] . The producer and retailer are bestowed an to work at their own pace, rather than submit to their customers' pace.  almost always ask for  to deliver products. Impunctualities and imperfections go unpunished. The bar for  is set dangerously low, yet customers are not societally prone to  or . In plain words, they make do with that they're given because they do not know better. It is tempting to compare it to a mentality of serfdom."

Research into Nonunese workplaces and attitudes has helped pass the Consumer Rights Act 2015, which from previously unfettered  and. However, criminal cartels have campaigned against the Act, and through connections to ministries and police departments are dissuading its application. In response, the Consumers' Association of Nonun (CAN) was founded in 2020 to better promote fair practices through activism, and. The CAN has since received donations from prominent Nuki businesspeople, in particular those with roots in Nonun, in order to modernize to Nuki standards. For many Nonunese nationalists, the CAN is seen as an encroachment and a.

Urbanization
Nonun has no formalized, but independent firms operate schemes for their own products, typically affecting plastic and glass containers. The homeless (at a rate of 36 per 10,000 people) rely on spare containers to procure their necessities, and of the See of Nonun often distribute such containers along with food. People who frequently rummage trash to collect containers are called laisad noikkimijad "lazy peckers" and may range from the homeless to even frugal middle-class citizens.

Religion
For the majority of its history, Nonun has been a religiously diverse country. In recent years however, the People's Will Party has staunchly promoted (: Tenkirä) in everyday life. Since its founding in 1947, Nonun had been a, but in 2008, the Constitution of Nonun was amended to recognize Tengrism as the "prevailing faith" and. Tengrism was first introduced under the colonial banner and is since practiced in various degrees of. According to Tengrism, the purpose of life is to live harmoniously with the universe, which itself is personified in, the. In Lynian, the word tenkirä also loosely applies to types of indigenous, such as , , and. The See of Nonun is the religious authority of Tengrism in Nonun, and is vested with rights to, , and. It also partners with Pan-Ergunist organizations. caused by Tengrists has been steadily increasing since the 2000s, with the alleged intent to and solve the Nonunese identity crisis.

In its early stage, (jutustamine "storytelling") was imitative of  and general  patterns, such as featuring a  by the name of Jumal (roughly "the Shining One"). As early as the 9th century, Jaatunism (Jotäinus) was rather effortlessly brought into the fold by itinerant merchants. Lynianism and Jaatunism were fundamentally similar in their, belief in an , and on a minority-level even (see: ). At the same time, the Lynian pantheon underwent changes in rituals, whereby and  became more pertinent to day-to-day life. Faced with iron scarcity by the end of the, gods like (but also  and  for minorities) attained a  on a national level. In areas most influenced by Jaatunism, smithing gods even supplanted Jumal as the and as founders of the Lynian civilization. The Jaatunist Order in Nonun (founded 1034 CE), while otherwise adhering to its Ishaafdu, also observes pagan rituals such as ("Nest Day"); a testament to its ability to  and co-exist with Lynianism.

Kaksjagu (loosely meaning "duality") is the religious term for the debate surrounding Jaatunism in Nonunese society. It is used to describe differences between Lynianism and Jaatunism on a secondary level, such as the thunder motif (see: ) against the sunray (see: ), as well as and, and differences in conduct between believers. Historically, Jaatunism was seen as the religion of and of, with many Jaatunists serving as advisors to pagan nobles and royals. Although their faith was decentralized, the Lynianist masses never fully converted to Jaatunism, partly due to associated with "", but mostly due to insufficient. Theologian Jang Him-chan describes this duality as an inconclusive "", in which Jaatunism and Lynianism occasionally stop and switch sides as their communities' interests alter per and. Indeed, the public opinion of Jaatunism shifted depending on the incumbent monarch, who either attempted to espouse or expel Jaatunism. During Eulhae, it is estimated that Jaatunists amounted for some 31% of the population and 92% of all socialists in Nonun. Nowadays, Jaatunism is most popular among the political opposition (Democratic Party, The Brave Rebirth, Socialist Party) whereas Lynianism with the (People's Will Party, Monarchist Party, Patriotic Force). In contemporary discourse, Lynianism is used generously, as many of its believers identify as Tengrists despite upholding their indigenous customs (with the exception of the -led Tengrist Independent Congress).

Arriving in the late-18th century, (headed by the Sangha of Nonun) and White Cap Sabbatarianism (by the Mosque of Kärlinn) are lesser-practiced faiths, whose growth has since been facilitated by. White Cap believers have also been victims of, either by being mistaken for Jaatunists or intentionally targetted in anti-Napsal (and variously anti-Barthian) sentiment. In contrast, the Tengrist majority is apathetic to Buddhism.

Languages
Of Nonun's three official languages, and  belong in the  branch of the. The two are usually not, and most of their sibling languages lie in modern-day Nukigurun, including: , , , , , and. They are also distantly related to the.

Due to Nonun's southwestern position (relative to Nukigurun) and its extensive contact with, Lynian has ultimately borrowed much vocabulary from (particularly , , and ), whereas Pitrogian from  (particularly  and ), so that the two have often been regarded as outliers (a Nonunic subbranch) of the Lynic family. In spite of this, Nonun has since the late-20th century become a linguistic authority of the Lynic branch, due to a well-organized language council, and the legacy of its historical Poelynian Kingdom, which in the 16th century and beyond had produced furthermore Lynic languages nowadays still spoken but mostly endangered within Esia and Nukigurun (, Kambian,, , , , , , and Viljantian).

The third official language,, is a member of the and is non-indigenous, after being introduced during the country's colonial era in the late-17th century onwards. During the same era, the was introduced but did not displace the  before it. The Adamic script is said to have been adopted in the late 15th-century through increasing contact with to the east. It had been the for the Lynian Kingdom until its collapse, although only Nonunese nobility was ever proficient in Adamic. It has since Nonun's "national awakening" (20th century) been revived, with government agencies publishing texts additionally in Adamic, but therein remains low among the populace. Instead, the Nuki script (in addition to ) is the commonly understood alphabet.

Music

 * Main article: 

Nonun is home to many traditional instruments, the oldest of which is the karjapasun, a type of. Nonun's, the , is a type of that can also take the form of a. Musical pieces for the kannel have often also been transcribed for, such as the ( from ), the  (from ) and the põispill. A -like known as the sokupill was traditionally favored among travelling merchants. In former Nonunese communities on Country Blátann (Talamh Chaonaigh), the  was instead prevalent, which became extinct in the late 16th century. By then, the karjapasun had developed into the tsink, and the moldpill had been imported via Roci. The klopp, a of suspended, was widely used for  within the Lynian Kingdom, well before the introduction of the Sinjuan. Nonun is also known for its repertoire of (valssid) and  (polkkad), although these originate from Norikwhum and Esia respectively.

colonists vastly enriched Nonunese music. The  and the inexpensive  (  of Jungjuan origins, nowadays locally called parmupill) was eagerly adopted by villages that could not afford traditional instruments; the , the  , and the  (Sinjuan ) greatly overpowered the kannel; the   commonly contributed to. Largely reserved for, the  and the  (zither) rose as. Traditional Gyaallian practices, such as the zandal and lurgiel (also known as hakumai; progressively faster   with extensive ), proliferated and came to define pastoral life in colonial Nonun.

Nurmsalu Säde made international success with her,  ("Between Hills and Mountains"), sung originally in and later on in.

Literature
The term , roughly meaning "perseverance" or "" (usually against all odds) but literally "content" or "core", has since the 17th century been the subject of Nonunese writings and. and select politicians have been called sisukad "sisu-having; gutsy; meaningful" according to this quality. In the 20th century, sisu has been compared to an equivalent in (捨 ), especially in advocacies for. The term has also entered the as viisisu "one ultimate sisu; one final spurt; one last push".

Architecture
Wood and stone are the staples of early. In the northern, flat landscape predominated a of settlements, where  took the form of single-storeyed,  comparable to. In the south, hilly landscapes gave way to two-storeyed houses with fewer. In both cases, and  were integrated beside dwellings, due to a strong  culture. and during the Väinlased era precipitated the construction of  surrounding estates and strategic areas, some of which have survived to the present day as  and. Few castles and towns even contained (türmäd "jails" – word of  origin) for the confinement of outlaws before their trial the very next day. Fortifications were not dissimilar to equivalents encountered in väinlased campaigns;  with  were the norm. Over time, (as inspired by Labkadan and Orsistonian ) flourished under the Lynian Kingdom's. Commonplace for all is the  (or soona in ), where people can enjoy high  for prolonged periods of time during the winter days. The earliest designs used a fireplace of stones, whereunto water would be doused to produce. Nowadays, saunad use and, at times also powered by. Saunad buildings can be public, and they have always been a for families, friends, and businesses. As Nuki historian Borjisi Mukdengge stated, "the Poelynian royals and generals congregated in saunad to discuss tactics, like the väinlased before them. Murders by are known to have happened in saunad. Now corporate agreements are settled in saunad over a homely and upfront talk. Saunad are the quintessence of Nonunese life." For this reason, saunad have gained a reputation abroad as "the poor man's ".

Fashion
The (rahvarõivad‎) in Nonun is distinguished by formality in three ways: clothing for festivities (pidulikud rõivad), for errands (käimise rõivad), and for everyday work (igapäevased töörõivad). and  are the norm, whereas for women additionally. For rural households, these were and mostly left, with the exception of red dye from. When dyed and decorated however, and  were preferred, similar to those found in Dniperia and in Selabiyen (Nukigurun). and skirts were fixed with, and in harsher weather were worn. and variegated clothing were considered noble. Traditional Nonunese society was and, thus  were also expected to wear  in formal occasions, such as  and  out of , which due to their expensiveness were  and signs of good. In more casual settings, intricate substituted finery as. On the other hand, married women were homebound, having to constantly tie their hair with or, and wear  and , as to demonstrate docility.

In the late years of the Kingdom of Lynia (and Poelynia in particular), clothing was eagerly imported and strongly popularized among nobility. Notable examples include the robe (kahvtan), the  robe (kaapu), and the  garment (tsapan). A known vaguely as  was concurrently borrowed, unbeknown then that it was an outlying alternation of the , an archetype that eventually flourished under the colonial banner.

Cuisine
Staples of are,  (specifically ) and a selection of  (most popularly , , and ; alternatively , , and  in the coastal north). These can be arranged into and, such as the ' (creamy salmon soup), the ' (pea soup), and the ' (oven stew), or a general admixture like the ' (leftover dish). ' (cabbage rolls), ' (dried whitefish), ' (head cheese), and ' (caviar) may also be served as complementary dishes. Originating from Dniperia, ' (beetroot soup) and ' (stuffed buns) must have entered the mainstream cuisine by the 15th century.  (sour cabbage) is also non-indigenous and was likely borrowed from in the 15th century.

Dishes without stock are accompanied with condiments like ' (lingonberry jam, such as in ' sausages or in ' pies), ' (apple sauce), ' (roe paste), or ' (yellow mustard). has a long-lasting tradition in the region, with ' (cottage cheese), ' (medium-hard cheese), and  (curd cheese) being widely consumed. A cow's are notably used for ' (baked dessert) and ' (squeaky cheese). Other common desserts include ' (semolina porridge) and ' (rye and zest).

is the predominant cultivated and has led to diverse  and  such as the ' (crispbread), ' (flatbread), the ' (almond and cardamom bread), the ' (fish pie), and the ' and ' ( and  pasties respectively) among others. It is also used in the ' (bread porridges) and ' (bread soups). Many pastries benefited from the introduction of via Nukigurun, such as the  ' (crescent pastry) and ' (meat pie).

Post-Eulhae dishes, such as the ' (rutabaga casserole) and ' (carrot casserole), are more flamboyant with ingredients. The introduction of from Cheongju in the late 20th century has led to the invention of some modern but obscure dishes, such as the ' (sour gruel), the ' (bloodpalt stew), and the  (summer soup).

Sports
have been the lifeblood of Nonunese entertainment well before colonization. Unlike the of Orsiston and Labkada (Nukigurun), Nonunese nobility cultivated a form of  (: taltsasus "tameness") out of  movements on the battlefield. Nonunese dressage is largely defined by, and , highlighting the preference of Nonunese  to attack from hills and over bridges or rivers. Rapid but smooth are also characteristic of Nonunese. At the highest echelon, (known as peidevõistlus "feud contest") with  or  had become an institutionalized form of settling disputes between warrior nobles (for lands and love interests), and marking a career as a. Nowadays, jousting is performed only as a hobby and as with little to no risk of physical harm. In the later years of the Lynian Kingdom and its successor-states, the focus shifted to horseback such as  and, but particularly the  (tsigid), showing clear evidence of  influence. It is argued that these borrowings helped Laeslynia cut through Orsistonian defenses in the past. Colonization by the and the  expanded upon equestrian sports, in particular  (which was lacking in Lynia up to that point) and  (which was for a long time distasteful to the natives). Horse racing (hobuvõistlus) and (hobusõjad) on horseback are still the foremost  in the country. Even the  (küsikuu), a between lovers, has made a debut in Nonun since the late-20th century. ("ski driving", typically with a horse or a ) is a local, post-colonial. like ("") and  ("", also non-professionally ) however receive more national attention. The Nonunese chukguk league system is well-defined, featuring three nationwide divisions that feed into the national league and the premier league. Nonun's national chukguk team qualified for the 2006 IFAC World Cup for the first time on 16 Sibirwol 2005, by beating Hachuabsh 1–2 in Túlq (So'kuwb Stadium). At the time, the team was led by Nonun-born Sinet Niowanggiyan and momentarily coached by Meisaani Zang Syutleon, drawing its first game 0–0 against Zhuigo in Dengguong (Song Muoigoi Memorial Stadium, Taikieng), losing its subsequent game to Jeongmi 2–0 on late goals, and lastly eliminated after losing 0–2 to Yaetteng in the last game of the Group stage. In spite of this, the admission to the World Cup was a monumental point in Nonunese. Prior to the 2006 World Cup qualification, Nonun had come close in a qualification match for the 1990 IFAC World Cup. The referee of their critical game against Kiri, Zen Zendah (Hokan), was given a lifetime ban after waves of protests by Nonunese fans. Nonun again fell just short of qualifying for the World Cup in 2019, needing only a draw against Namju but losing 1–0. Nonun's national boikoo team is allowed to compete in Nukigurun as a of the All-Nuki Boikoo Confederation, where it scores moderately (Division 2). , ("") and  ("") are also widely observed in Nonun, and enjoy female-majority teams.