Heoroma

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People's Republic of Heoroma
Kóukitûuijû Heoróm
Flag
Capital
and largest city
Bwutanui
Official languages Heoroman
Unrecognised languages Hantruzan
Yaharan
Yennodorian
Ethnic groups Heoromans
Yennodorians
Hantruzans
Yaharans
Demonym Heoroman
Government Unitary Single-party Dameist Balko-Kúúlist Republic
 -  The Lady Viowît Klemûa
 -  President
 -  Chairman of The Lady's Party
Legislature Convention of the People and The Lady's Party
Independent
 -  Heoroman Revolution 1 January 1922 
 -  Independence from Yaxarhayut 2 June 1922 
Population
 -  census 9,346,000
a. Deceased.

Heoroma (Hejoroma, Геёрѫмѣниꙗ Heoroman: Heoróm IPA: /ho'rum/), officially the People's Republic of Heoroma, is a country located in Lower Boroso north of Yaxarhayut and bordering Yahara. It was established after a short war of independence from Yaxarhayut in 1922 after long-standing tensions between the majority Heoroman populace and the mixture of Yennodorian and Yaharan cultures in Yaxarhayut led to discontent, while culminated in January of that year, when one Viowît Klemû began to speak out against Yaxarhayutian rule and for a system of governance later called Dameism, a form of Balko-Kúúlism. The crowds which gathered soon drew the attention of the Ducal Guard of Bwutanui, and, when the Guard attempted to disperse the crowd, a gun was fired, resulting in armed resistance against the Guard, opening the first episodes of the Heoroman Revolution, which would end in June of the same year when Yaxarhayutian troops fell back to approximately the modern borders of Heoroma and Yaxarhayut. The resulting borders poorly represented the ethnic divide between Yaxarhayutians, Yaharans, and Heoromans, resulting in several diplomatic disputes, culminating in the famous statement by Keomio Keomiojû, "If we cannot resolve this with the proper use of a pen, then I shall take the pointed end and use it as even monkeys do," at which point Keomiojû stabbed the Yaxarhayutian ambassador with the pen. This ended diplomatic relations with Yaxarhayut, which would not resume until peace talks at the end of the Fourth Race War. The Heoroman government officially supported the Allied side during the Great Eukuosian War, whilst Yaxarhayut supported the Unity side, leading to resumption of hostilities between the two nations, as well as hostilities with Yahara mainly focused on the short Heoroman-Yaharan border, in 1947. At the close of the war, the Heoroman and Yaxarhayutian borders were left as they were, and instead an (incomplete) exchange of populace occurred between the two nations, resolving most of the ethnic disputes. The population exchange programme ended in 1953 when a new Chairman of The Lady's Party, Dieni Keomiojû took power and ended the exchange by executing 2000 Yaharan villagers in the former village of Räyäxväřg. The border with Yahara, on the otherhand, was shifted to align with the ethnic divides. Beginning in 1954 and lasting until 1994 were a series of droughts, famines, and shortages, some of which were, according to some, orchestrated by the Heoroman government. Today, Heoroma is a developing nation in recovery from its long economic low, with increased reliance on imported goods, especially from its more advanced allies in the People's Alliance of Sahar, namely Dhwer and Rosland.

Etymology

The name "Heoroma", originally referring to the Vadyacon goddess of the same name, first came into use to refer to a group of people in the nineteenth century, when the form "Heoroman" came into use amongst Yennodors to refer to a sub-group of Yennodors who held a particular devotion to the goddess, Lady Heoroma. The usage of the term soon spread, and became a way of referring to the Yennodors who spoke a certain dialect of Yennodorian, now called Heoroman. The region of modern Heoroma only acquired this name after independence in 1922. Originally, the area was known by either the names of the three duchies that comprised it: Bwuatnui (Bôtanûui), Oyven (Eoivûui), and Tsundverg (Litaitûui), or by the geographical term the Yennodorian Gap, though that term does not comprise all of modern Heoroma.

History

The Heoroman Revolution

On the first of January 1922, Viowît Klemû (commonly called "The Lady" in Heoroman culture and propaganda due to an association with the goddess The Lady Heoroma) took up a position outside the courthouse in Bwutanui, the largest city in Heoroma, in front of a statue of The Lady Heoroma and began to call for the removal of Yaxarhayutian banners from the courthouse, instead replacing them with the traditional key-ensign of the Heoroman people. She also began to speak of a system of governance, now known as Dameism, which closely followed the thought of Yurik Balkas, though it is unclear whether Klemû had ever heard of Balkas or learned from his adherents. A common myth exists in Heoroma that Klemû influenced Balkas, and thus Dameism is older than Balkism, however, this is patently untrue, given Balkas died in 1857, and Klemû was not born until 1895.

The Rule of The Lady Heoroma

The Fourth Race War

The Famines

Transition to the Modern State

Demographics

Religion

Heoromans are, by-and-large, adherents of the Vadyacon religion. Nearly the entire country maintains a devotion to the Lady Heoroma, the focal point of religious worship in Heoroma, as well as to Viowît Klemû, who is considered the earthly form of the Lady Heoroma herself. While most Vadyashon shrines and temples were left untouched by the Heoroman Revolution, several shrines to Celebrezstuw were put to the torch, most notably the Shrine of Celebrezstuw the Conqueror in Bwutanui, which was known for its elaborate design and sapphire encrusted statue of Celebrezstuw, and was destroyed by a mob in the initial weeks of the Revolution. In its place was built the Temple of the Lady Heoroma Victorious. The worship of Celebrezstuw and Tsund specifically were both banned by the Lady's Party in 1924, and the Shrine of Tsund in Litaitui was torn down in 1925. Officially speaking, per a clause in the Heoroman Constitution, the official faith of the nation is a devotion to the Lady Heoroma, to the exclusion of the other gods of the Vadyacon pantheon; however, in practice, this is unenforced, and traditional worship of gods such as Henrat and the Great Father continue as they have for centuries.