Komasarism
Komasarism, derived from the Koman term "Khomaṣar" meaning 'the Koman way,' serves as the guiding ideology of the Imperial State of Komania. It should be noted that Komasarism is occasionally mistaken for Sahbarism. Prime Minister Sahbâr Aharli, affectionately known as "Hashajan" or 'The Reformer,' established this ideology in 1958. Its foundations lie deeply rooted in the cultural values and philosophies of Koman heritage, originally shaped during the era of the Great Horde and adapted within the framework of Sannist principles. Its historical ties can also be traced back to the nomadic Tamir Khanate, from which the Komans trace their ancestry. Komasarism can be categorized as a form of Reactionary Sannism.
A distinctive characteristic of Komasarism is its resolute commitment to non-partisanship, leading to the absence of any representative political party. Instead, the ideology is fully integrated into the 1958 Koman Constitution, holding the government accountable to its principles. Prime Minister Aharli envisioned a distinct, unaligned ideology guiding the Koman state, offering liberation from foreign political doctrine while safeguarding the integrity of the Koman people. It was precisely this ideology that drove the Yellow Purge and ignited a backlash against foreign influences in the aftermath of the Koman Civil War.
Origins
Core Tenets
Monarchic Principles
Nationalistic Ideals
Koman Paternalism
Pan-Komanism
Sovereign Concepts
Traditional Values
Intersection of State and Religion
Interplay of Politics and Religion
Cultural Preservation
The Huzra Architectural Movement
Regulations on Attire
Statism
Emphasis on Militarism
Militarism is a core aspect of Komasarism, primarily due to the aftermath of the Koman Civil War. The protracted conflict has significantly increased the accessibility of firearms to the general civilian population, leaving a lasting mark of militancy in society. Prime Minister Sahbâr Aharli adeptly capitalized on this prevailing militaristic sentiment, utilizing it as an opportunity to rally support against perceived threats from Kuulists and Balkists. This was done as a preventive measure, to avoid the rise of paramilitary groups filling the power vacuum once the civil war came to an end.
Aharli strategically implemented policies aimed at further militarizing the state, harnessing the existing militarism as a means to consolidate power and promote the interests of the Komasarist regime. This militaristic approach served to cultivate a sense of national unity and strength, bolstering the government's authority while fostering a climate of militaristic fervour among the populace.
The Koman Civil War triggered a wave of fundamentalism within the populace, which largely left highly armed fundamentalists and indoctrinated groups without direction once the war was over. Therefore, it became a primary concern for the prime minister to create a way to funnel these groups, and avoid potential conflicts from arising due to the power vacuum.
To a larger extent, Aharli's policies mainly consisted of programs such as the creation of military youth groups, obligatory registration of firearms, mandatory military service, compulsory indoctrination through welfare programs and the infamous Kharem Ishkumar program. As well as a complete overhaul of the penitentiary system to include 'deviants', meaning people non-conforming to state ideology.
As a result, Komasarism has become synonymous with a robust military presence, which has led to a greater degree of authoritarianism, with militarism permeating various aspects of society. The legacy of the civil war and the subsequent rise of former military cliques have left an indelible imprint on the Koman psyche, shaping their perception of security and national identity.
State Religion
By custom, Komasarism abides by Shawadii Zarasaism as the Religion of State of the Imperial State, codified into the Tughanjuh Proclamation and into the Koman 1958 Constitution. As a result, the state rejects any religion or denomination that the Constitution does not accept. However, politicians and government members are prohibited from using religious values as a basis for administrative matters, judicial reviews and decisions, and executive matters, as the 1958 Constitution dictates that state laws precede religious principles.