|People's Republic of Heoroma
and largest city
|Government||Unitary Single-party Domnist Balko-Kúúlist Republic|
|-||The Lady||Viowît Klemûa|
|-||Chairman of The Lady's Party|
|Legislature||Convention of the People and The Lady's Party|
|-||Heoroman Revolution||1 January 1922|
|-||Independence from Yaxarhayut||2 June 1922|
Heoroma (Heoroma, 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 Domnism, 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.
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.
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 Domnism, 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 Domnism is older than Balkism, however, this is patently untrue, given Balkas died in 1857, and Klemû was not born until 1895. After raising the key-ensign in place of the Yaxarhayutian banners and speaking for a while in front of the courthouse, drawing a large, increasingly agitated crowd, the city guard was ordered by the Duke of Bwutanui [insertname] to disperse the crowd and arrest Viowît Klemû. Upon the arrival of the guard, the crowd formed a tight circle around Viowît, and refused to disperse. When orders were given by the guard captain to use force to begin dispersal, several members of the guard refused, and the crowd attacked the guard captain, prompting an order to retreat. By the time the guard returned to its barracks, approximately half the guard had remained with the crowd, and another quarter had been severely injured. Duke [insertname] immediately sent a telegram to the capital, Valeneni requesting aid, and barricaded himself within his palace, now destroyed. Viowît returned to the statue of The Lady Heoroma, and resumed speaking to the crowd, which continued to grow. Just before dark, someone in the crowd shouted to "remove the Duke and his men" from Bwutanui, and the crowd moved to outside the gates of the ducal palace, lighting a large fire in the street and burning any Yaxarhayutian banners they could find. Viowît herself returned to her home, and began gathering a close cohort of friends and allies, who then went out and began gathering more supporters. This new wave of supporters gathered with the crowd who had remained overnight outside the ducal palace just before noon and overwhelmed the palace guard, breaking into the palace, and seizing the Duke of Bwutanui and his family. The mob then carried them off to one of the local gaols, and with the consent of the bailiff, imprisoned them there. Viowît and her allies then organised the crowd as best as possible, and seized the remaining guardposts and the city guard barracks, alongside post offices and telegram stations. The telegram stations were then used to send messages to Litaitui and Eoivui, whereupon the news was published in several Heoroman-language newspapers in defiance to local censors. Large crowds gathered upon hearing the news in both cities though they were quickly dispersed in Eoivui. In Litaitui, several anti-Yaxarhayutian groups sprung into action, and, following the lead of the people of Bwutanui, seized telegram stations, post offices, guardposts, and attempted to breach the local ducal palace, though these attempts were repelled by a contingent of the Yaxarhayutian Army. The leaders of these anti-Yaxarhayutian groups met outside the Temple of Tsund, and agreed to form a single front, entitled the United Forces of Litaitui under the command of [person].
By the fifth of January, an emergency meeting of the Chancel of Nobles had been called in Valeneni, and news of the riots and seizures had been published across the nation. The Yaxarhayutian Army began to mobilise at various points within the duchies of Botanen and Tsundverg, and, upon being gathered to clear the streets of both cities, saw several regiments defect to the growing separatist forces.
The Rule of The Lady Heoroma
The Fourth Hailfire War
Transition to the Modern State
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.