Difference between revisions of "Ngerupic moiety"

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[[Ngerupic languages|Ngerupic]] societies are typically and traditionally split into Moieties, although Termic and Kwang(?) peoples have not employed these institutions for millenia already. While the modern systems vary in both practical details and in how pervasive they are in society they share many commonalities and can generally be traced back to the system practiced by what is termed "Ancestral North Akulanen Culture", a contiguous and mostly culturally homogenous area that comprised most of northern [[Akulanen]] in the first century BCE and included speakers of several branches of the Ngerupic language family; Ounyu, Mañi, Wu Eeendehen, Umic(?), etc. It is most descriptive to start with how the concept of moiety existed in ancestral north Akulanen communities and proceed to describe the changes and the factors for change in the system in various regions until modern day.
[[Ngerupic languages|Ngerupic]] societies are typically and traditionally split into Moieties, although Termic and Kwang(?) peoples have not employed these institutions for millenia already. While the modern systems vary in both practical details and in how pervasive they are in society they share many commonalities and can generally be traced back to the system practiced by what is termed "Ancestral North Akulanen Culture", a contiguous and mostly culturally homogenous area that comprised most of northern [[Akulanen]] in the first century BCE and included speakers of several branches of the Ngerupic language family; Ounyu, Mañi, Wu Eeendehen, Umic(?), etc. It is most descriptive to start with how the concept of moiety existed in ancestral north Akulanen communities and proceed to describe the changes and the factors for change in the system in various regions until modern day.


=Ancestral North Akulanen=
==Ancestral North Akulanen==


Ancestral north Akulanen society was divided into between two and four moieties, depending on the region. The moieties were passed down matrilineally, and members of one moiety could not marry each other- that is, they were exogamous. The moieties were associated with different animal totems. For example, the two core moieties were the ‘tapir’ and ‘bat’ moieties, and were not allowed to eat the flesh of their own totem. By 500 BCE, the animal totem associations were being lost in most non-coastal areas, perhaps accelerated by the fact that the moiety names do not sound like the animal names and mainly Mañi-speaking people really preserved the totemic associations.
Ancestral north Akulanen society was divided into between two and four moieties, depending on the region. The moieties were passed down matrilineally, and members of one moiety could not marry each other- that is, they were exogamous. The moieties were associated with different animal totems. For example, the two core moieties were the ‘tapir’ and ‘bat’ moieties, and were not allowed to eat the flesh of their own totem. By 500 BCE, the animal totem associations were being lost in most non-coastal areas, perhaps accelerated by the fact that the moiety names do not sound like the animal names and mainly Mañi-speaking people really preserved the totemic associations.
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Several moiety related terms can be reconstructed, or are directly attested, for the various language varieties that comprised the cultural group in the period. Notably the Wanyima-Wanyoa forms ''*mangkanh'' (7), ‘moiety’, pluralized ''*mangkanhtha'' (11). The tapir moiety was known as ''*kamani'' (3/3, Inalienable) and the bat moiety was known as ''*rtuthúni'' (3/3, Inalienable). Other moiety terms were more regional and harder to reconstruct but seem to all follow the same noun class and alienability patterns. In Mañi, the terms attested are ''ñų̀mmąñ''  {{cs|MNY|ju"'mma"j}} ‘moiety’ (3, In.), ''kamą''  {{cs|MNY|kama"}} ‘tapir moiety’ (3, In.), and ''ŗùzu''  {{cs|MNY|lu'zu}} ‘bat moiety’ (3, In.).
Several moiety related terms can be reconstructed, or are directly attested, for the various language varieties that comprised the cultural group in the period. Notably the Wanyima-Wanyoa forms ''*mangkanh'' (7), ‘moiety’, pluralized ''*mangkanhtha'' (11). The tapir moiety was known as ''*kamani'' (3/3, Inalienable) and the bat moiety was known as ''*rtuthúni'' (3/3, Inalienable). Other moiety terms were more regional and harder to reconstruct but seem to all follow the same noun class and alienability patterns. In Mañi, the terms attested are ''ñų̀mmąñ''  {{cs|MNY|ju"'mma"j}} ‘moiety’ (3, In.), ''kamą''  {{cs|MNY|kama"}} ‘tapir moiety’ (3, In.), and ''ŗùzu''  {{cs|MNY|lu'zu}} ‘bat moiety’ (3, In.).


=In Magali=
==In Magali==


=In Shohai=
==In Shohai==


A few different pressures are responsible for the particularities of [[Shohai]]'s moiety system's early development. While the system the Yakelukwáy (early Ounyu dialect/daughterlang and the language of the main population wave of Shohai) probably carried over the two-way bat × tapir system, societal change in the Shohai area was considerable in the first few centuries CE. The [[Letsatia|Letsatian]] occupation and its aftermath created new labour niches as the introduction of dates and camels changed the local economy.  
A few different pressures are responsible for the particularities of [[Shohai]]'s moiety system's early development. While the system the Yakelukwáy (early Ounyu dialect/daughterlang and the language of the main population wave of Shohai) probably carried over the two-way bat × tapir system, societal change in the Shohai area was considerable in the first few centuries CE. The [[Letsatia|Letsatian]] occupation and its aftermath created new labour niches as the introduction of dates and camels changed the local economy.  
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In this period, new moiety groups arose, notably the camel moiety, and the moieties accreted labour and livelihood distinctions, specializing into different trades and becoming closer to what one might describe as guilds, all while preserving matrilineal inheritance, exogamy, and matrilocality. As the moieties specialized, not only in trade but also in manner of living- the camel moiety for example is traditionally nomadic caravan tenders, while the tapir and bat moiety are sedentary- other elements formed around that, most importantly in marriage and education.
In this period, new moiety groups arose, notably the camel moiety, and the moieties accreted labour and livelihood distinctions, specializing into different trades and becoming closer to what one might describe as guilds, all while preserving matrilineal inheritance, exogamy, and matrilocality. As the moieties specialized, not only in trade but also in manner of living- the camel moiety for example is traditionally nomadic caravan tenders, while the tapir and bat moiety are sedentary- other elements formed around that, most importantly in marriage and education.


==Marriage and Education==
===Marriage and Education===


Shohai marriage is a complex affair with many steps and intimately tied to the traditional education system. Marriage was still exogamic and matrilocal, while the typical medieval shohai settlement (or nomadic group) was composed almost entirely of woman of the local moiety and men of other moieties that married into the settlement. This meant that most if not all boys would eventually move out upon marriage, while girls remained with their matrilineal families. The effect of this in marriage was that couples were bethroded early, potentially as young as age five, both for alliances and politics between communities, but also to determine which moiety would the men move into as early as possible.
Shohai marriage is a complex affair with many steps and intimately tied to the traditional education system. Marriage was still exogamic and matrilocal, while the typical medieval shohai settlement (or nomadic group) was composed almost entirely of woman of the local moiety and men of other moieties that married into the settlement. This meant that most if not all boys would eventually move out upon marriage, while girls remained with their matrilineal families. The effect of this in marriage was that couples were bethroded early, potentially as young as age five, both for alliances and politics between communities, but also to determine which moiety would the men move into as early as possible.
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Upon coming of age, men and zam bethroded to women move to their bethroded's community, but not necessarily permanently. There is a period, of typically one year, that could be described as a "trial" or "internship" in which they must prove their aptitude in their bethroded's moiety's trade, or she and her family might reject the marriage and send him back.
Upon coming of age, men and zam bethroded to women move to their bethroded's community, but not necessarily permanently. There is a period, of typically one year, that could be described as a "trial" or "internship" in which they must prove their aptitude in their bethroded's moiety's trade, or she and her family might reject the marriage and send him back.


==Terminology and Roles==
===Terminology and Roles===


As a concept, moiety is referred to in Yashuhay with ''ma'ang'' <big>{{cs|YSY|ma"qag}}</big> (7/10 Inalienable, plural ''amáng'' <big>{{cs|YSY|ama"g}}</big>). The names for individual moieties are listed in the table above, which also lists their lifestyle and main trade.
As a concept, moiety is referred to in Yashuhay with ''ma'ang'' <big>{{cs|YSY|ma"qag}}</big> (7/10 Inalienable, plural ''amáng'' <big>{{cs|YSY|ama"g}}</big>). The names for individual moieties are listed in the table above, which also lists their lifestyle and main trade.
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While those four moieties represent the most typical system, the exact groups and roles varied historically and regionally, going as far as having some locations displaying entirely novel moiety groups. An extreme example is the Cow Moiety (Yashuhay: ''mo'e'' <big>{{cs|YSY|mo"qe}}</big>, Yachanooli: ''mòngni)'' that specialized in sedentary cattle keeping in the northeastern coast after cows were brought from [[Qonklaks]] in the 10th to 12ft centuries.
While those four moieties represent the most typical system, the exact groups and roles varied historically and regionally, going as far as having some locations displaying entirely novel moiety groups. An extreme example is the Cow Moiety (Yashuhay: ''mo'e'' <big>{{cs|YSY|mo"qe}}</big>, Yachanooli: ''mòngni)'' that specialized in sedentary cattle keeping in the northeastern coast after cows were brought from [[Qonklaks]] in the 10th to 12ft centuries.


=In Qua Xin Xun=
==In Qua Xin Xun==


=In Awating=
==In Awating==


=In Manea=
==In Manea==
{| class="wikitable"
{| class="wikitable"
|-
|-

Revision as of 19:11, 11 October 2021

Ngerupic societies are typically and traditionally split into Moieties, although Termic and Kwang(?) peoples have not employed these institutions for millenia already. While the modern systems vary in both practical details and in how pervasive they are in society they share many commonalities and can generally be traced back to the system practiced by what is termed "Ancestral North Akulanen Culture", a contiguous and mostly culturally homogenous area that comprised most of northern Akulanen in the first century BCE and included speakers of several branches of the Ngerupic language family; Ounyu, Mañi, Wu Eeendehen, Umic(?), etc. It is most descriptive to start with how the concept of moiety existed in ancestral north Akulanen communities and proceed to describe the changes and the factors for change in the system in various regions until modern day.

Ancestral North Akulanen

Ancestral north Akulanen society was divided into between two and four moieties, depending on the region. The moieties were passed down matrilineally, and members of one moiety could not marry each other- that is, they were exogamous. The moieties were associated with different animal totems. For example, the two core moieties were the ‘tapir’ and ‘bat’ moieties, and were not allowed to eat the flesh of their own totem. By 500 BCE, the animal totem associations were being lost in most non-coastal areas, perhaps accelerated by the fact that the moiety names do not sound like the animal names and mainly Mañi-speaking people really preserved the totemic associations.

As previously mentioned, it is foundational to the moiety divisions that members from a moiety cannot marry with other members of the same moiety, additionally it was preferred that persons marry outside of their home settlement, tying into a practice of matrilocality- that is, the husband moved to his wife's family's place upon marriage.

The people of differing moieties were differentiated by different tattoo and earring styles.

Terminology

Several moiety related terms can be reconstructed, or are directly attested, for the various language varieties that comprised the cultural group in the period. Notably the Wanyima-Wanyoa forms *mangkanh (7), ‘moiety’, pluralized *mangkanhtha (11). The tapir moiety was known as *kamani (3/3, Inalienable) and the bat moiety was known as *rtuthúni (3/3, Inalienable). Other moiety terms were more regional and harder to reconstruct but seem to all follow the same noun class and alienability patterns. In Mañi, the terms attested are ñų̀mmąñ ju"'mma"j ‘moiety’ (3, In.), kamą kama" ‘tapir moiety’ (3, In.), and ŗùzu lu'zu ‘bat moiety’ (3, In.).

In Magali

In Shohai

A few different pressures are responsible for the particularities of Shohai's moiety system's early development. While the system the Yakelukwáy (early Ounyu dialect/daughterlang and the language of the main population wave of Shohai) probably carried over the two-way bat × tapir system, societal change in the Shohai area was considerable in the first few centuries CE. The Letsatian occupation and its aftermath created new labour niches as the introduction of dates and camels changed the local economy.

In this period, new moiety groups arose, notably the camel moiety, and the moieties accreted labour and livelihood distinctions, specializing into different trades and becoming closer to what one might describe as guilds, all while preserving matrilineal inheritance, exogamy, and matrilocality. As the moieties specialized, not only in trade but also in manner of living- the camel moiety for example is traditionally nomadic caravan tenders, while the tapir and bat moiety are sedentary- other elements formed around that, most importantly in marriage and education.

Marriage and Education

Shohai marriage is a complex affair with many steps and intimately tied to the traditional education system. Marriage was still exogamic and matrilocal, while the typical medieval shohai settlement (or nomadic group) was composed almost entirely of woman of the local moiety and men of other moieties that married into the settlement. This meant that most if not all boys would eventually move out upon marriage, while girls remained with their matrilineal families. The effect of this in marriage was that couples were bethroded early, potentially as young as age five, both for alliances and politics between communities, but also to determine which moiety would the men move into as early as possible.

Women and men and zam received very different educations; female education was received from the female elders of their community, and was focused on the preservation and propagation of their moiety's trade. Male education, while including also knowledge of their birth moiety's trade, was more focused towards teaching them the ways of the moiety they were bethroded to marry into, and was received from other men in the community that were born to the moiety they were now marrying into. To exemplify: a boy born in a camel moiety community and bethroded to the tapir moiety would receive education in the trade of the tapir moiety from older men and zams born in the tapir moiety but married into his camel moiety community. Zam people were typically primed religious and leadership duties, but not necessarily, as zam identification could come until later and close to their coming of age, before which they'd be receiving either female or male education so in practice the zam had a broader range of potential roles.

Upon coming of age, men and zam bethroded to women move to their bethroded's community, but not necessarily permanently. There is a period, of typically one year, that could be described as a "trial" or "internship" in which they must prove their aptitude in their bethroded's moiety's trade, or she and her family might reject the marriage and send him back.

Terminology and Roles

As a concept, moiety is referred to in Yashuhay with ma'ang ma"qag (7/10 Inalienable, plural amáng ama"g). The names for individual moieties are listed in the table above, which also lists their lifestyle and main trade.

Moiety Yashuhay name Lifestyle Trade
Camel Eekaange e":ka:ge Nomadic Camel herding and transportation of goods through caravans.
Tapir Hamange ha"mage Sedentary Subsistance agriculture, typically cassava and cashew.
Goat Yawnge ya"wge Nomadic Goat herding.
Bat Aapange a":page Sedentary Date agriculture.

While each moiety performed discrete functions, they are by no means to be considered separate systems, the exogamy guaranteed most people had family members of most moieties, and the nomadic communities commonly spent some time camped besides sedentary communities, during which period there were festivities and socialization. Additionally the different moieties were interlocked in a system of mutual trade involving the produce of their activities. These systems guaranteed continuous exchange of goods, peoples, and languages throughout the territory of Shohai.

While those four moieties represent the most typical system, the exact groups and roles varied historically and regionally, going as far as having some locations displaying entirely novel moiety groups. An extreme example is the Cow Moiety (Yashuhay: mo'e mo"qe, Yachanooli: mòngni) that specialized in sedentary cattle keeping in the northeastern coast after cows were brought from Qonklaks in the 10th to 12ft centuries.

In Qua Xin Xun

In Awating

In Manea

Moiety Manean name Occupation
Crab ituxni Aquaculture and fishing; trade via boat.
Tapir kamąni Subsistence agriculture, especially cassava.
Goat eoni Goat herding (also other animals); trade via land.
Bat ruduni Primarily fruit agriculture.