Dohmism
| Dohmism | |
|---|---|
 | |
| Abbreviation | DOH |
| Type | Dualist |
| Classification | Sangmian Religion |
| Structure | Depends on branch |
| Origin | c. 200 BCE Sangmian Empire |
| Branched from | Ancient North Borosan Pantheons |
| Separations | Zhäzhuu (Warmongering) Letiäänu (Nature) Lashu (Hedonist) Zheri (Syncretic) |
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Dohmism (MSM domkaf, Tunnaurdee dohau, Haanzahlee duunraan) is a dualistic religion centered in Sangmia, Mwamba, but also present in Tuanmali and in smaller amounts in other surrounding countries, with occasional converts found across the globe, but more commonly in North Boroso.
It is believed to descend from the same northeast borosan proto-pantheon Devotionism does, but that it's been simplified heavily into a dualistic belief system. The central Dohmist belief is that the Gods, Dohm and Tufis (MSM Dowim and Thuvis, Tunnaurdee Doho and Ftis, Haanzahlee Dohm and Quis) are omnipotent but not omniscient and, if the proper burial rituals are observed, will, upon death, absorb one's experiences, knowledge and wisdom, thus changing the essence of the Gods. The various Dohmist sects that exist expose several different interpretations of what practical effect should that, and some other elements of the creation myth, have over one's daily life.
History
Early History
The Dohmist creation myth, the foundation of all Dohmist faith, descends from unwritten sources and is believed to be ultimately related to the same proto-religious beliefs from whence arose Devotionism, but such claims are hard to prove. It was first codified in the second century BCE by the Xandashi Scholar Tiŋtam (MSM Thiwtâm, Tunnaurdee Tetau, Haanzahlee Tiintaan), who underwent an effort to codify several pan-sangmian beliefs and costumes, among them the creation myth of Dohm and Tufis.
Some decades after codification, Emperor Vizŋ̣ńuhn (132-94 BCE) (MSM Viruwin, Tunnau Vauzhei, Haanzahlee Vianŋun), also known for being an early naturalist, laid the foundations of Letiäänu Dohmism and declared it to be the state religion of the Sangmian Empire.
After Vizŋ̣ńuhn's rule, Dohmism consolidated within and spread beyond the borders of the Sangmian empire. Concurrently, theological musings of other inclinations appeared in increasing amounts through the empire. Most of those sects were short lived, but notably the foundation of Lashu Dohmism was in this period.
Medieval Period
After the fragmentation of the empire Xandash fared very poorly, and the other Sangmian city states waged successive holy wars over the control of the holy sites of Dohmism, during this period the Zhäzhuu sect took form and momentum, and in the second century CE Monk Jieenhaan and his holy army seized Xandash and established the Dohmist Theocracy of Xandash. Through the middle ages Jieenhaan and his successors entitled themselves Dohqaan, which came to be seen as the Religious Head of Dohmism, nowadays subscription to the Dohqaan is rarer and only some see him as the head of Dohmism.
The prevalence of Zhäzhuu Dohmism in the middle ages is what propelled the formation of several Holy Orders, mercenary regiments and trained assassins intent on proselytizing Dohmism, during this period dohmism reached it's maximal extension. In 989 and 1635 all Dohmist polities waged war together in what are known as the Dohmist Crusades.
Bavkir, Letzia and Setyalmi
Later when During the Bavkir Empire occupation of Mwamba Proper Zhäzhuu was suppressed due to the amount of trouble Zhäzhuuists tended to give to the Devotionist rulers, after the failure of the Second Dohmist Crusade against the Bavkir Empire, Zhäzhuu slowly but steadily dwindled, remaining strong only in Haanzac and the surrounding regions. The Zheri sect stems partly from the syncretic forms that started to arise during the devotionist efforts to suppress Zhäzhuu.
During Letsic colonization of modern day Sangmia, the colonial government, as the did the Bavkir Empire, tried to suppress the Zhäzhuu in order to diminish the resistance against the colonial government, they eventually made a deal with local dohmist leaderships, including the Dohqaan of the time Dohqaan Eehneen, to strengthen Letiäänu and Lashu and disincourage Zhäzhuu. After this the decline in Zhäzhuu followers was steep, and the Holy Orders and mercenary guilds dissipated.
During the Letsic period Dohmism came into contact with ekuosian religions, primarily Pashaism and Iovism, due to both the colonial government, and the influx of Letzian migrants to work and oversee the colony, contact with Iovic religions was determinant for the formation of Zheri Dohmism, but in this period it was still comparatively light.
Mwamban Empire
The Mwamban Empire found a very different Dohmism than had been present throughout the middle ages, a very weak Zhäzhuu, and strong, but considerably more passive, Letiäänu and Lashu. The extent of the takeover can be see in the 1847 Sangmian Constitution Draft, which has Letiäänu Dohmism as the state religion.
Shortly after the 1847 annexation of Sangmia, in 1849, the Mwamban Empire outlawed Zhäzhuu and all the Dohmist religious orders, which were strongly tied with Zhäzhuu, the opposition wasn't as strong since the Letiäänu and Lashu, which had both the leadership and the populace at that point, were kept content. The Empire was officially Pashaist, and after the 1860's effectively tried to suppress Dohmism, which is one of the reasons for the Sangmian independence in 1863.
The policy of suppression of minorities which was very intense between the 1870's and 1950's aggravated on an already existent syncretism, making large swathes of the populace be nominally Pashaist, as can be seen in the 1932 Mwamban census, but that in reality believe in varieties of Dohmism syncretized to various extents with Devotionism, Pashaism and, to a much smaller extent, Iovism, now denominated Zheri Dohmism.
1950's Present
After the Constitutional Reform of 1954, and the Sangmian Union in 1963, Dohmism stopped being institutionally oppressed, so Dohmist identities and practice have again been rising, especially within Zheri populations, within which there can be seen a steady shift between identifying as "Pashaist" and as "Dohmist" in the census, especially noticeable after the 80's. Zhäzhuu is still outlawed, although it may still be practiced in remote areas.