Khuizaang

Khuizaang (: 巋崢 ), officially the Republic of Khuizaang (Ngonkiili: 巋崢嘅民國 Kwáisaang kee Mãngwook; Bekiili: ꗈꔤꕢꘋ ꕉ ꕆꗠꕼꕃ Gbóisaang á Minogbooki), is a in West Miju. It borders the Mulberry Ocean to the west, Ile-Orim to the north, and Lake Matínemáta to the southeast. Khuizaang covers an area of 959,352 km2 (370,408 sq mi), spanning a diverse geography from to. The defines the northeast, whose highest peak is  at 4,040 m (13,250 ft). With a population of over 50 million, Khuizaang is among the most populous countries in Miju. Its and largest city is Rokulan. Other major cities include Abe, Mõanga, and Naktonklok. The country is divided into 32 commanderies, 5 autonomous provinces, and 4 special wards.

The first recorded settlers on what is now Khuizaang were the, who founded kingdoms in Robaga (9th-8th centuries BCE), Kifen (8th-7th century BCE), Tsihalbonto (8th-7th century BCE), Kawas (2nd-1st century BCE), and Bikor (2nd-1st century BCE). The area was incorporated into the short-lived -led Gbomue Empire, originating in modern-day southern Wokajoor. Even after the Empire's dissolution in the 1st century CE, a great portion of (such as Kpolowoo and ) had relocated and continued to exert their influence on Khuizaangan. A controversial in the 6th century seized the town of Apirang and led to a long-lasting ethnic conflict, after which the  assumed a  in otherwise. Spanning from the 7th to 17th century, the Cloudy Ages, a period generally lacking in, has been confirmed to be the of , , and. Sinjuan expeditions first landed on Khuizaang in 1642, setting up trade forts and nearby the varying ethnic groups, and exploiting  set by the indigenous. In 1847, Imperial Meisaan signed a treaty with one hundred chieftains, and Khuizaang was declared a colonial protectorate. The populace was quickly forced to work in iron mining deemed essential for Meisaani industrialization and the construction of a Wokajoor–Khuizaang railway. Met with turbulent resistance, Meisaani colonials undertook a campaign of mixed-race fostering and accomplished the pacification of the colony, although destitution in the Great Depression and Eulhae War eventually led to a strong independence movement. Officially recognized in 1945, the First Republic lasted only a decade, before being overthrown by General Teliano Sõn-kaai. Driven by collaborationism with Meisaan, Khuizaang was modernized and its industry expanded. Extensive repression of human rights, however, inspired a non-violent insurgency in 1983, which succeeded in abdicating Teliano.

Following the proclamation of a Second Republic, president Poévogui Swo-yũũ (Zingwaidong) restored the, all the while assigning his cabinet in. In 1992, after he had motivated the Parliament to pass a law that would extend his term, the country fell into a constitutional crisis. The new constitution saw the adoption of an electoral college aimed at undermining Poévogui's. Poévogui's confidant, Habalamou Soú-piin, was elected in his stead, and after serving one term was again supplanted by Poévogui. Khuizaang's displayed, shift to authoritarianism, and interventionism, as Poévogui continues to dominate Khuizaangan politics, has since negatively affected the country's foreign relations and perception by co-members of the Congress of Nations. Khuizaang has a nonetheless.

Etymology
The name Khuizaang (巋崢, lit. "tall and lofty") is derived from an early-colonial name for the Iméélul Mountain Range; the latter now called Kwaimaak (巋脈). However, the proper name became more prominent in the early 18th century, and the country was priorly called Nyunsai (暖西 "warm west") in official statements of Meisaan. The current name was likely influenced by Meisaani-based, such as the now official Ngonkiili and Bekiili. Citizens of Khuizaang are thus referred to as 巋崢人 Khuizaangjan. Various indigenous names for the country have since been proposed, most notably Fílákáng ("fallow neck" in ) and Suw̃adabagda ("place of attentive crocodiles" in ), but these have not entered mainstream use.

Geography

 * Main article: 

Situated in Western Miju, Khuizaang lies east of the Mulberry Ocean and across Haakdou, and is a mostly. As a result, it experiences two seasons: a (Sibiwol—Sawol) and a  (Owol—Sibirwol). At 959,352 km2 (370,408 sq mi), Khuizaang is the 30th-largest country by area and 33rd by population in the world. It borders Ile-Orim to the north.

The western coastline is for the most part defined by and, leading to  inland. The centermost areas in Khuizaang are then, and in the northeast these develop into and the , whose highest peak is  at 4,040 m (13,250 ft). The remainder east is defined by, whereas the south is dominated by that span until the Lake Matínemáta in the southeast. The abundance of and  throughout Khuizaang has historically led to an even distribution of  for humans and animals alike, although challenged by colonialism and more recently by.

Colonialism in particular has affected the biodiversity of Khuizaang. The, the , the , , the , the , the , the , the , and the are among the many  that have been  from their natural habitats due to ,  and the , and are now mostly surviving in  such as the Lãngdókfé Natural Reserve, which at 60,439 km2 (23,336 sq mi or 6.3% of Khuizaang's total area) is one of the largest protected areas in Miju. In contrast, the government has done little to address through, despite some 87 species of  being endemic to the country. While not cultivated commercially due to its low yield, the heat-tolerant is produced artisanally and applied in the  of coffee varieties to prevent  and increase resilience to.

The country's sandy beaches, as well as its highlands and mountains, are abundant in, , and other , including but not limited to , , , , , , , , , , , , , , and. The mining industry of Khuizaang is thus very diverse and closely regulated.

Politics
Khuizaang is a and , wherein the president is both the  and. Contrary to, the prime minister here serves as an advisor and ceremonial substitute to the president (equivalent to in some legislatures).

Khuizaang is fundamentally structured as a, with the government composed of three branches: Since the 1992 constitutional reform, the president is by means of a 180-member electoral college, which is to say every first-level administrative division is  5 seats in the electoral college regardless of its population. The citizens instead for 5 electors to occupy these seats through, who have in advance  to vote for an affiliated presidential candidate (commanderial election). The amount of electoral college seats won by a party is then to seats in the Sõinyũon (upper house). In contrast, members of the Sũyũon (lower house) are voted by in  (general election). Subsequently, electors cast their votes for their presidential candidate without prior convention (presidential election). According to the constitution, the president-elect may theoretically originate from a party that has no seats in the electoral college (and by extension the Sõinyũon), but this has not been the case in any hitherto elections. , especially in favor of the Zingwaidong, are an increasingly common phenomenon that has since the early 21st-century arguably led to greater and lower. The Zingwaidong has practically won every election since the country's democratization in 1983, leading many outside observers to designate Khuizaang a "". The president may not, after having served two consecutive full terms (each six-year-long), be elected a third time. The Zingwaidong was able to circumvent this by transposing the seats of its chief candidates in the 1993, 2011, and 2023 presidential elections in what has been criticized as a "" (互包職位 wubau-zikwai "mutually-inclusive incumbency").
 * The 630-member Sũyũon deliberates, , and . The 320-member Sõinyũon  amends and ratifies (or interdicts) proposed law. The latter holds the ultimate power on  and , the , and the power to initiate  against president or prime minister.
 * The prime minister is elected by Sõinyũon members to preside over the house, and holds the to  (overriden by a Sõinyũon two-thirds ). The president is the  of the armed forces, and appoints the government of Khuizaang (subject to Sõinyũon approval) and other officers (most notably of special agencies), who administer and enforce those enacted laws and policies.
 * The 10-member Hiinfaatbãã and 12-member Sõukoubãã, whose judges are appointed by Sõinyũon on the recommendation of the prime minister, in order to interpret the enacted laws, and overturn those deemed.

Military
With roughly 600,000 servicemen (150,000 on ; 450,000 on ), the armed forces of Khuizaang are among the largest in Miju, although dwarfed by those of Matobo and Wokajoor. They are subdivided into the Khuizaangan Army (including the Army Aviation and the Special Operations commands), the Khuizaangan Navy (including the Naval Aviation and the Amphibious Operations commands), and the Khuizaangan Air Force (including the Parachutist Command). Those were last deployed in the 1980 Asefohene Resistance, the 1983-97 Orim-Aswe Revolutions, and the 2016-21 Nduri Campaigns.

The country employs a selective form of, in which the most motivated men and (since 1991) women are conscripted for one year, while in exchange for shorter-term  is available. For those willing to go beyond the call of duty, the Volunteer Command (amounting to roughly 350,000 volunteers) is the official of Khuizaang. Unlike reserve duty, volunteering in the paramilitary is revocable at any time, and is generally defined by a less-demanding incremental service, such as training in, , and settings.

The government of Khuizaang spends about 3.7% of on military expenditure. It manufactures its own lines of through the  GT Nsangbong for domestic and global use alike. Khuizaang has acceded the CoN treaty on the prohibition of nuclear weapons. On 23 Chirwol 2006, Khuizaang became a founding member of the West Miju Treaty Organization. Due to the country's troubled past with, the current Second Republic has an extensive military law in favor of clear , high , strict , prohibition on , and courteous where applicable. The new code was demonstrated vigorously in the 1962 Ndgodyimáá Trials, where the former dictator Teliano Sõn-kaai and his confidants were sentenced to lifelong in the nation's only military prison for  and  among other charges.

Religion

 * See also: 

Khuizaang encompasses a large variety of faiths, where  and  are important means of seeking consultation. Oftentimes spirits are administered by a, essentially making the faiths but not. The most practiced form of animism is ( for "spirit"), which employs mundane objects in rituals to extract, such as for healing. Rituals can be performed by anyone, but a skilled ("") can guide the process or perform a ritual on another's behalf. While the bókóno is often thought of as a servant to the creator deity (typically the goddess, although variously other equivalents) and its , they are not restricted to performing. Indeed, a bókóno can perform "" on demand and without religious consequence, and by doing so maintain the balance of in the world. Tales of bókóno and, in addition to the extensive use of  and  (from animals), and  and  (from plants) in both white and black magic, have led to the religion's denomination as 幻譈 Waandeoi ("mysterious resentment") in. Magic may also be stored in, commonly and , to watch over a household like a.

In the country's colonial era, there was a significant attempt to produce a compliant mixed-race populace, which included the deliberate suppression of Waandeoi. Regional, whose aim was to educate the young in ,  and , as well as  a locality's policies among adults, were likewise banned. To justify this, traditional customs of Khuizaang were vilified, and erroneous beliefs that Waandeoi is an entirely "dark religion" or that have persisted to this day in Sinjuan.

In part due to the successes of that campaign and of the intellectual changes brought by the Hundred Flowers era overall, Khuizaang's two major are nowadays Dímhok, an offshoot of, and Húngzúng, an offshoot of. Both being religions, they have incorporated indigenous beliefs and practices that are otherwise declining in use due to  and. It is argued by theologians such as Ozigidi Ling-sau and Lei Gin-syun that modern Dímhok and Húngzúng orders, having assumed the legal character of and, offer services and contributions to the public that are fundamentally similar to the indigenous secret societies made defunct by colonization. With many adherents viewing ritual attendance as a for, it complicates the surveying of , , and  among these denominations. Estimates are oftentimes accused of being generous to Dímhok, which is the longer-established and more -leaning faith, and thus has larger influence on.

Languages
Khuizaang is a country, whose main languages are all part of the, but those of  can be subdivided into seven categories: Khuizaang has two, which are simultaneously : Ngonkiili can be generally thought of as a, in which and  prefer to conduct affairs. Bekiili is instead a, in which and  are preferrably distributed. The relationship between these two is complex, and although resembling cases of and, both languages can be freely shifted  and. The choice of conducting language has also been compared to in, but more often than not, it is  that defines whether Ngonkiili or Bekiili is used, and not inherent  or. Fluency in both Ngonkiili and Bekiili is institutionalized in education, and since independence, a more thorough of Meisaani has diversified their dialects.
 * (such as and )
 * (such as, , , , and )
 * (such as, , , , and )
 * (such as and )
 * (such as and )
 * (such as, , and )
 * (such as )
 * Ngonkiili, with as the main
 * Bekiili, with as the main substrate

Education
Before colonialism, the indigenous people of Khuizaang had formalized institutions of education, known as. These were unique to and informal unions  thereof, and were at times named after, such as the  or the. For the young, the curriculum included vital and, as well as. and, as well as general , were an integral part of upbringing and thus societies were often divided according to within a given ethnic group. This practice of secret education was popularized by the nomadic, whose (for boys) and  (for girls) societies became an imitable  among all ethnic groups. With the institutions also formalizing among adult clan members, secrecy was a means to achieving  and improving clan coherence, both politically and spiritually. Such secret societies have had a thousand-year-old tradition in Khuizaang, in a period known as the Cloudy Ages, but were ultimately abolished under Meisaani rule.

Under colonialism did the first modern schools emerge; the system of private  (書院 syujyun) and public  (科舉 fogoei) was applied, although to a lesser extent than in the homeland, for the education of (typically mixed-race) colonial subjects, who were intended to become, , , and other. The system was then broadened to all nationals upon independence and is since under the jurisdiction of the Ministry of Education.

School attendance is compulsory in Khuizaang, with and  only permissible in designated rural areas and under state-appointed teaching staff. It is set on principles and, beginning in, loosely divided into three "orientations" (定位 dingwai): , , and. The orientation a schoolchild chooses determines their assigned subjects and examinations, and fixates their. For instance, out of the three, the liberal branch disfavors vocational education in the interest of enrollment in a (for ) and subsequently in a non-technical.

Conceived under the country's dictatorship, the system of orientations aided in and  as Khuizaang was industrializing, and it has ever since entered. With the advent of and respective study fields however, the system also underwent structural but controversial changes; most notably,  was assigned to the technical orientation. In order to promote the country's and, the "Education in National Interest Act" decreed in 2003 that schoolchildren of rural and  areas be discouraged from the liberal orientation and barred from , inciting the first nationwide student protests since the Singing Revolution.

The country's is defined by academic or technical  in. Khuizaang is lacking in colleges offering, and those wanting to advance academically typically emigrate, leading to. At the same time, in respective schools and colleges is intensive and acclimates students to the  rapidly typically through pre-arrangements of transforming an  into full-fledged. Consequently, Khuizaang relies heavily on and  from neighboring nations for its, as promoted by its Jungoi Program.

Visual art
From antiquity to the early modern era, the principal forms of artistic expression in Khuizaang were crafted and, which had  for all underlying ethnic groups and were variously used in  and their ; a tradition that was first brought to the land by the. Masks, although visually tailored to the individual's preferences, served implicit purposes, such as signifying actors and singers in celebrations, mediators and reconciliators in disputes, and those appointed to gather or watch over the feast's. With the advent of national independence and inspiration from, these customs were formalized and deconsecrated into Khuizaangan drama under the pioneers Sakovogui Tung-bíki and Guilavogui Man-sing.

Early Khuizaangan paintings began to emerge in the 20th century and primarily concerned and  motifs, as artists entered  under established Meisaani counterparts. After independence, indigenous art schools were founded and quickly gained the support of the Teliano family, which sought to create propaganda art. However, was lenient and artists were permitted to create their own paintings with subsidy surpluses. Influenced by the dictatorship's accelerated industrialization, a Khuizaangan futurist movement formed, touching on a variety of themes ranging from to, ,  and , and at times subtly critiquing them. Despite the disbandment of many art schools after the country's late-20th century democratization, futurism (and especially its subgenre) continues to dominate Khuizaangan visual arts, literature and popular culture. Based on a notion that is a means to attaining  and securing one's  (將來開悟 zoengloi-hoing "understanding the future"), the futurist movement has been hailed as the "reinvention of Khuizaang's role in Mijuan society" and "redefinition of Khuizaang's independence" by indigenous philosophers Báseydou Siu-hóí and Bangura Jau-lung respectively. Nowadays, Khuizaangan drama and visual arts are transmedial and deal with both mundane and philosophical subjects.