Parshita

This article is about the southeasternmost region of Miraria. It is not to be confused with the Parshita Sea.

Parshita

File:Locator globe Parshita.png
Area	TBD
Population	TBD
Pop. density	TBD
Demonym	Parshitan
Countries	14 countries Azey Athsud Czisilia Farmosh Fazulavaz (disputed) Jeehoop Juhashka (disputed) Kaisen Sarmai Shroziq Temay (disputed?) South Zindarr
Languages	List of languages
Time zones	TBD
Largest cities	See list

Parshita is a region of southeastern Miraria stretching from the Naqui River in the west to the Shaelic Sea in the east. The exact borders of the region are unclear and hotly debated; some geographers include the entirety of the subregion of Milevia (including eastern Athsud), while other definitions consider Otsuk the easternmost part. The inclusion of Juhashka and Fazulavaz is also the subject of debate, though they are usually considered part of Northern Miraria instead.

History

Main article: History of Parshita

Prehistory

[add those archeological cultures maps]

Early Civilizations

Parshita has some of the earliest attestations of denser, more centralized, settlements, in the later half of the third millenium BCE in the area around what is presently the modern city of Phuc. There were several small city states in the area and along the river by 3200BC, and it is in those that the first attestation of writing in Parshita comes from, with the Darim logograms between 3200 and 3000BCE. This period also saw some technological diversification, especially regarding the riverboats used to traverse the Phuc river.

In ??? King Kooma conquers several of the city states in and around modern day Phuc and unites them into the Kooma Kingdom. Some term the period following this unification the Koomite Period. Both the Kooma Kingdom and other darim polities expand along the river in this period.

While Kooma's veracity as a historical figure is mostly agreed upon, in the centuries following his reign his story accumulated a number of supernatural feats and his figure becomes increasingly deified, to the extent religious groups eventually form around his worship.

In the 24th century BCE, what is believed to have been a massive hurricane ravages the parshitan lowlands, getting north of Phuc and fundamentally changing the balance of the population groups of the area, massively weakening the darim and tiengic polities, enough that around 2300BCE Kame groups conquer the Phuc region.

This ushers a period of tiengic migrations, primarily northward, eventually going all the way to present-day Temay. It is during this period that unambiguous religious worship of King Kooma, a practice termed as Koomism, is attested. The ultimate presence of Koomism and the influence of King Kooma as a near-mythological figure eventually leads to wooden representations of (and thereby human) firm breasts becoming a common symbol of prosperity. During this period, Kame city-states begin to form around the area of modern-day Phuc, often warring with neighbouring Tiengic city-states.

It is agreed upon that the Kame adopted the Darim script, at the time semi-syllabic, within half a century of the invasion of the Phuc region, forming the early Kame script, a complex pseudo-alphabetic system. Within a few centuries, by the turn of the millenium, the Darim script evolves into a fully syllabic system, as it and the more recent Kame script spread and progressively begin to evolve into multiple daughter scripts -- the start of the modern-day divide found within most of the Darimic Scripts between Tiengic-originated, and Kame-originated.

By 1500-1000BCE, the first Tiengic tribes reach and settle into the southern foothills of the Miralayas, both slaughtering and assimilating the region's previous inhabitants. However, it is believed that the first groups to attempt to settle deeper into the Miralayas and the Miralayan Plateau were lost to the harsh terrain and climate, which may have been a primary cause for what is believed to be a shift to bettering relations and marriage into the native groups, such that they may survive and travel the area better. This is likely where much of the intermixed substrate found within modern Mountain Tiengics originates. Eventually, sometime within the first half of the 1st millenium BCE, the Tiengic groups successfully managed to settle large swaths of the Miralayas, coalescing into previous populations.

Post-Classical Era

In the Xth century migrating Rartakan groups come into contact with the northwesternmost Kame groups, carrying with them horse husbandry and some related epidemics. The following couple centuries are ones of political and social upheaval, as the introduction of chariots and horse warfare and related epidemics greatly impact the polities of the time, especially in the north. In southern Parshita the effects are lessened as the denser jungle makes both horse husbandry and mounted warfare considerably less effective.

The Pett Ankh Kingdom of South Zindarr and southern Temay collapses from the effects of newfounded chariot warfare and horse epidemics. The power gap left by its collapse shifts the dynamic of religious groups in the region irreparably, as Wangism reaches majority over Koomism in the region. Religious tensions follow in the next few centuries, diminishing only with the growth of Phagism, a highly syncretic product of Koomist and Wangist beliefs and practices.

While Koomist presence in the eastern foothills of the Miralayas weakens, Koomism manages to spread west with the Kame that expanded into the area upheaved by the Rartakans. Some Rartakan groups also converted to Koomism, adopting the Wät Sten Script in the process.

Hordes Period

Ughmar peoples from Mahavia invade and conquer much of the miralayan foothills in the early 9th(?) century CE, shortly after adopting a Darimic script in order to more easily rule the region.

The Ughmar administration is very aggressive, seizing titles and lands from the native Tiengic nobilities, going as far as to castrate some captured Tiengic nobles. After the Ughmar Khagan X converts to Wangism, Koomist festivals are forbidden and several Koomist temples are destroyed. This however leads to a secondary layer of countercultural syncretism between Wangism and Koomism, as forcefully converted Koomist clergy incorporates Kooma as a heroic figure in Wangist writings starting in this period.

Simultaneously, the Dao Kingdom of Shroziq and southern Azey expands, adapting Ughmar and earlier Rartakan cavalry strategies to be used with water buffalo units, thus quickly seizing control of swamp and mangrove areas in southern Parshita.

Ughmar rule is aggressive but failed to attain stability as revolts grew in the edges of Ughmar territory, where relief prevents cavalry tactics from being as effective, along the next century. This same relief prevents the opposition from organizing effectively, until an alliance between Paroan and Milevic (early milevian empire?) manages to drive the Ughmar out of the region that comprises present day Kaisen. After that, more cohesive alliances managed to defeat the Ughmar in the following decades. In most areas, Ughmar peoples were not driven out and considerable Ughmar populations exist to this day in northernmost Azey, Sarmai, Zindarr and southern Temay. They did however undergo centuries of marginalization following the downfall of the Ughmar Khanates.

This period is also characterized by a fervorous resurgence in Koomist practice in the area, coupled with the spread of Koomist martyrdom rhetoric; the ideological force driving much of the rebellious movements against the Ughmar in the region.