|Confederated Communities of Jute
Nonaf a Jute a tahadovi ifi
|Motto: Life is hard, but worth it|
|Anthem: Mohomi ude savanhude
(Living in harmony with water, land and air)
|Largest city||Jute City|
|Recognised national languages||Jutean, Jutean Sign Language, Jute Pidgin|
|Recognised regional languages||Jutean, Neviran, Jute Pidgin, Samwati, Klambari|
|Ethnic groups||Juteans (45 %)
Pales (20 %) Neviran (15 %) indigenous minorities (15 %)
Various refugees (5 %).
|Demonym||Jutean, Jutese (archaic)|
|Government||League of independent, direct democratic communities|
|-||Community Leader (with no executive powers, mediative and balancing function)||Coconut Beach|
|Legislature||Community Meeting (local, regional and national)|
|Independent since 1723 from the Neviran Empire|
|-||Settlement and begin of civilization||1000 BC|
|-||First written records about medicine and religion||300-200 BC|
|-||Invasion of the north, half of the population dead or made to serfs||100 AD|
|-||Emigration of the other half to Ystel to found Laina||100 AD|
|-||Devastating fire in Laina||~475 AD|
|-||Return of a sizable amount of the population to the now freed island homelands||~1000|
|-||Begin of the colonizing of Jute by the Neviran Empire||1450|
|-||Recovery of independence||1723|
|-||Island + South Jute||199,006 km2
76,837 sq mi
|-||(63297 km² + 135709 km²)|
|-||Density||28.12/km2 (not including South Jute)
|Currency||The Score (see 5 Economy for important details)|
|Time zone||JST (SCT+8)|
|-||Summer (DST)||not observed (SCT)|
|Drives on the||n/A|
|Internet TLD||.jt (rarely used)|
Jute (Jutean: [jute]), officially the (Slightly) Confederated Communities of Jute, is a loose confederation of communities located on an tropical island east of Baredina and on the northern part of Ystel. A different, archaic name is also "Ratelland", after the national animal, the ratel or honey badger, though it might also be used to refer only to the community on Ystel (even though there are no native ratels there).
Known for being one of the last independent non-state societies on Sahar, it has in its current form existed since 1723, though the political and social system traces it roots back about 3,000 years, to the tribal system of the first proto-Jutic settlers, the ancestors of modern-day Coastal and River Juteans. Prior to those, the island had however already been inhabited by Samwati and Klambari, two tribes unrelated to Jutic people.
The society is characterized by its widespread, decentralized system of direct democracy and a subdivision into more than 1,500 small, largely autonomous communities, each organized in an egalitarian collectivist manner and grouped together into counties (or boroughs in towns) and regions, as well as an absence of central political institutions with the exception of the national assemblies taking place twice a year and the office of the vunamoena a nonafat a Jute ("Leader of the bigger community of Jute"), who functions as a representative of the island in the country as well as abroad, and also as a lawspeaker and leader of the supreme court. This system has its roots in the traditional tribal democracy of Coastal Juteans, which has existed in some form for 3,000 year, with unsuccessful suppression attempts during the colonial era from the 15th to the early 18th century.
Altogether, six languages are known to be spoken on the island, two of them being the heritage of the colonial era (Neviran and Jute Pidgin), and two indigenous ones, Samwati and Klambari, unrelated to the two Jutean languages, (Coastal or Standard) Jutean and River Jutean, legally still seen as one language.
- 1 Etymology
- 2 History
- 3 Geography
- 4 Politics
- 5 Economy
- 6 Demographics
- 7 Religion
- 8 Culture and Society
- 9 See also
A common folk etymology for "Jute" is to see it as a compound of ju te, or "this onward" in Jutean, referring to the supposed exclamation of the first settlers roughly 3,000 years ago who meant "this shall be our home from now onwards". However, this has been rejected by most contemporary linguists who see it as nothing more but part of the foundation myth of the Coastal Juteans.
More likely, it from an earlier word meaning "home", as Jute also means "home of a population/group of people" in Modern Coastal Jutean, but whether that word was an extension from the name of the island or the island got its name from that word remains unclear.
In the beginning, a day in the first villages of Jute usually began with a short bath in the sea, followed by having some bananas and other fruit, like coconuts, for breakfast. These were collected either the previous evening or on the spot, since they exist in abundance here. After that, Juteans usually just did things they liked to do for fun like laying in the sun, swimming, going for a walk or just talking and chatting about various things (their language was already relatively developed, including names for some abstract concepts and things such as "meaning" and "being content with your life", they had a single word for that, Saandi.) such as the meaning of life and the possibility of an afterlife, even though they hardly ever found satisfying answers to these questions. Still they kept wondering, and soon they started making drawings in the sand to illustrate what they're talking about. This then developed into picture writing after a while.
Meanwhile, the explorers who instead liked to wander off in the wilderness (and fortunately, most of the time came back unharmed, too) had found some interesting herbs. After some time, they managed to figure out some beneficial ones and even some of their abilities in helping curing the sick and helping others to stay healthy. To give everyone not too much and not too little, they started giving names to different amounts and adding them together.
As the population grew and grew, what they could collect on a single day on their peninsula started to be insufficient to feed everyone. The swimmers proposed eating things from the sea, and while some didn't like the idea, in the end it was decided to try it out and after some time it became accepted with the majority and even liked. Soon the coastline and what each swimmer could carry on their own wasn't enough either, so they started experimenting with fallen tree chunks floating in the water. After some trial and error, they had their first boats and could go farther and carry a much bigger load.
Other villagers found out how to cultivate some of the fruits and vegetables, so more people could enjoy them, like it used to be. This was also done so as not to rely too much on seafood, since the swimmers, who now were referred to as seafood gatherers, had better and worse days when it came to bringing food on the recently invented tables. They started to grow sweet potatoes and other tropical crops, which quickly became popular in the still rather small community, which lead to a quick expansion of the farming efforts and more people becoming farmers themselves.
Even though their day started being filled with getting enough food to feed the ever-growing population, they didn't forget about the talks and questions their ancestors had. In an effort to remember them better, they started creating short stories from what the older generations had told the younger ones. They started looking for some writing material that was more durable than the sand that had been previously used, and started using tree chunks, where they carved them in so they wouldn't have to rely entirely on memory. Since space was limited and and it was hard to draw the accurate pictures of their pictorial script, they started to make them more abstract and soon had a kind of wedge writing.
As time passed on and food distribution with the bigger population became an issue, as it was no longer as abundant as before, neither in the sea, nor the fruits, smart villagers developed new methods to fairly give everyone as much food as they would most likely need. These would today be called "subtraction, multiplication and division", and they soon had created new signs for their script to help them with that. This also helped to prevent arguments arising from misunderstandings, mix-ups and faulty memories.
After the food distribution and production problem was solved, at least for the time being, the population of Jute could go back and continue enjoying their favorite activities, discussing the world around them and more, tell each other stories or just explore the environment, after the day's work was done, of course. They also managed to create better writing material, using the long leaves of a plant they found worked well for the cause. A thick, undrinkable liquid squeezed from some inedible berries was pressed on the leaves using a short stick. Thus they could create slightly more accurate drawings and write longer texts. One of the explorers found a thicker branch that was hollow inside, and made a sound when blown. After some tinkering with it, the first flute was made.
They also started tackling their age-old questions with a more systematic approach, and tried to find connections between different questions and their answers, developing a lot of new abstract concepts and ideas that served in their new theories. Multiple of those existed, and almost everyone in the village now had some sort of opinion as to how the world had come to be, what the purpose of existence is, and what comes after death.
Meanwhile, the flutes were used more and more often, at first randomly, but over time it became clear how to generate the different sounds it was capable of making. The first melodies were created, and someone had the idea of letting the old drums play along them, creating a rhythm to match the melody. Now the people of Jute had something to accentuate their traditional storytelling in the evening, which often also included the mysterious stones around them. No one knew where they came from or who they made, some suspected a divine cause, some claimed them to be part of nature, some a combination of both. As far as they were concerned, they were the only humans on Earth.
Some of the Juteans preferred to expand their small numerical system, and give it some fine-tuning. They started experimenting with bigger numbers and developed some mathematical puzzles as an alternate pastime, meant to stimulate the brain and ability to reason. Some called them unnecessary, and were of the opinion, that brainpower would better be used answering philosophical questions, but other people thought they might be of help in answering the questions of life and beyond and in anyway where in no way useless, as according to their opinion, everything in the world has some purpose.
After a while, both disciplines had started to mix, and some began to philosophize if there is such a thing as the biggest and smallest number, and whether numbers had some special meaning inherent to them, and if they were all the same or had some special properties differentiating them. After some experimentation with division, a particularly devoted mathematician discovered prime numbers, and started to wonder if these extraordinary numbers could be calculated, or what other method there could to find more of them. Prime numbers were dubbed "divine numbers", as divinity was assumed to be a state of total purity, mental and otherwise, and these numbers, who seemed to be at the base of all others, seemed especially pure. Meanwhile, after an accident while exploring, a young woman needed help with a flesh wound on her leg. After initial attempts didn't seem to improve the situation and resulted in ear-piercing screams of pain, an older mother of three children suggested using some herbs she had used when her children couldn't sleep. Thus, they had the first anesthesia and could go about the treatment. The wound was cleaned as best possible with some fresh water and the oil of a plant they used for cleaning, and then stitched them with a needle from a tree that had long spines. That needle had been washed and sharpened and then had had a string of cleaned spider web attached to it. In the end, the wound was bandaged with some thoroughly cleaned leaves and more cobweb binding them together. The operation proved not to be a complete failure, the woman survived and could for the most part continue with her life, but she was permanently scarred and unfortunately, the pain in her leg never completely left. The local herbal advisor at least had a remedy against that, but even that couldn't make it go away completely.
The population continued to grow, and they soon needed new farms to feed all hundreds of hungry mouths. Some trees had to be raided for those, and while some protested against this "crime against nature and what is holy" at first, they soon managed to get into an agreement after some discussion, pledging to plant a new tree for every one destroyed, and to have a minute of commemoration every day twice for everything the nature is providing them, during which everyone was also supposed to think about what they could do to better society while respecting the nature, and in the evening to review their day, what they achieved today and what plans they have for tomorrow. Over time, these rituals provided one of the bases for the religion that had long been developing. Saandi na trikki u mohomo harandi - being content with your life through numbers and harmony with wildlife. A rulebook, where the elders and others wrote down the guidelines on how to achieve this state of being was soon written down. It contained moral guidelines on how to live with society and how society benefits the individual, guidelines how to respectfully use wildlife, natural resources and how to achieve the desired mental state by continued study of philosophy and science (which at that point mostly meant mathematics)
After many peaceful years, one fateful day some of the explorers met foreigners in the forests. This first meeting of other people didn't go well for the Ratellanders. Seeing other people shattered their worldview, they had seen themselves as the only humans living on Earth. Stories that told of the existence of other tribes were dismissed as old fairy tales, and so they did not have an appropriate reaction when they were finally approached by them. Rather than attempting to building up contact and communication, the explorers froze and quickly retreated, never to be seen in the jungle again. Their entire civilization fell into a long stance of stagnation, with no new scientific or cultural advancements being made, even their common nightly activities got less and less. Their spirit was broken and they lost their curiosity for the world around them. A lot started to question their entire existence, and some even fell into depression, which the health experts of Ratelland were often unable to treat properly. Other fell into rage and started raiding and attacking their surroundings instead of their previously peaceful free time activities. Different leaders emerged, squabbling over the future of the people of Ratelland, and it only added to the crisis
This was made even worse later on by attacks from a hostile tribe in the North, who caused significant damage and could only barely be fought off. Reluctant to rebuild their shrines and other buildings to former glory, and with another threat on the horizon they were alerted to by a lone explorer who decided to take up the long stopped activity of exploration again, they decided to leave their former settling behind and escape on the sea instead. The following days were spent gathering resources, saving what could be saved from their cultural and scientific heritage, and building boats. Advanced boats, called "ships" that had already been developed before, but never used, since previously there was no need to sail on the ocean. A workshop was erected to build them more quickly. They considered burning down the rest of the village, now Jute City, but in the end decided it, heavy-heartedly leaving the remnants of their home behind as they set sail to find a new one behind the horizon. Some decided they couldn't leave it, hoping the others would come back soon and help restore it, but this proved to be a bad decision in the end when invaders came from the north, burned down everything and made the remaining population work as serfs on their fields.
After a long journey, the Ratellanders find some new land in the far west. It is unlike their old home, but inviting nevertheless. Rolling hills of woods and grassland, which seemed kind of beautiful despite, or maybe just because of the rain that was currently falling. They debarked near a small valley which seemed to have enough space for their first provisional housing. After having gathered their supplies and belongings, they quickly set to erecting their new settlement. With some repurposed tools and weapons, they cut down some lumber, ran some trunks into the soil and covered them with a waterproof cloth. This was to become their storehouse for things that should not be left out in the rain, and a place where they could lit their first fire to cook, dry their clothes and warm themselves up a bit. Having completed that for now, they continued to gather resources, food and constructing shelters until the night set in. In the evening, they continued their tradition of telling stories, adding new ones based on recent events, so that their past would not be forgotten. Some had brought some paper, and while some had become too wet to be used, some sheets had remained dry enough and so their first historical accounts were recorded. They wondered what might have happened to those that had decided to stay behind, if they were doing well, and whether they might go back to them at some point. A lot were homesick at the moment and missing the good tropical weather, but sitting together and talking lessened the suffering somewhat. The following days they continued the same way, constructing new buildings, gathering resources and foods, and preparing fields and fishing trips. A small workshop for the production of new and more effective tools was set up, and slowly, they started to understand the ways of metal working, too, starting with copper, which some explorers had found in a corner of their new world slightly more far away from their newborn village, now Laina. Some were curious about these new materials, and did some experiments with it, noting down anything that seemed important and might help their new small industry branch.
The Ratellanders mostly preferred to stay isolated now, especially after their first encounter with other peoples had gone so badly. They didn't make contact with any other people for a long time, fading into obscurity for almost all of the world, only barely remembered in some ancient stories, and by the remainders of their civilization in their abandoned settlement that historians struggled to understand. Even the descendants of those captured and made to work as serfs, later liberated peasants, barely knew anything about their ancestors, having long forgotten their language (it having been replaced with a creole) and almost all their customs, having been mostly absorbed by the dominant Klambari culture. In an effort to know more about their heritage, they held festivals all over the country where they lived, using the sparse literature as background and even tried to revive their ancient religion, which seemed to have centered around prime numbers. Using methods of a kind of primitive proto-archeology, which was just getting of the ground with many new discoveries been made, they were able to trace the direction some took when they fled from the invaders of the north. This later led them to seek contact with the population living in Ystel.
Meanwhile, the new settlement there, due to the lack of impulses and new ideas from outside had just barely gotten out of the neolithic age. While some of the rest of the world had already been busy building up an industry, huge ships and terrifying war machinery, New Ratelland, or South Jute, as it would later be called, had remained a tribe preferring isolation and hiding among mountains to outright warfare. They had an above-average knowledge of geography, astronomy and medicine than other cultures on the same level of technology, but there was still no real industry to speak of. The population had grown, but not much since a few hundred people originally set up tents on the rolling hills of the southwestern continent, Ystel. These tents were soon replaced by wooden huts, and eventually, a small city with some building of polished stone developed, called Laina. No one much lived outside of it, mostly only a few hermits and outcasts.
Despite all the trouble, they had managed to save a lot of their old culture and religion, which taught them to how to lead a better life and improve society with rationality and a lifestyle in harmony with nature. Saandi na tikki u mohomo havandi - being content with your life through numbers and harmony with wildlife, that's what it was called in the language of the "Ancient people" as the new Ratellanders called the founders of their small civilization. Obviously, the language evolved and changed a lot through the time, adapting to the new surroundings and less carefree life, but the old one stayed alive in religious texts, songs and prayers. They continued with other age-old traditions as well, such as the nightly telling of stories, meanwhile, architecture and other arts alongside with science also started to flourished somewhat once they got their initial problems solved with recreating their food supply to the new environment and fortifying their homes against potential invaders.
Modern Jute was originally founded as a nation in the small communities on the central coast of the island, later expanding to include everyone on the island, as a result of the growing resistance to the status of a colony of the Neviran Empire. Its system was and still is based on personal freedom for everyone, while facing problems and challenges of the country, a town or a neighborhood in joint community efforts, since it was believed that working with everyone and for everyone would be more efficient and make for a stronger opposition than an nation based on individualism, where people are largely only concerned with themselves and those closest to them.
Given all the jungle and the few, slow connections over the island, Jute is governed in a very decentralized way. It is organized in small communities, each with their own elected community leader to help coordinating those joint efforts previously mentioned. A new one is elected every two years. The communities are organized in bigger regional communities. On national level, a general community leader exists as well instead of a prime minister and a president.
Aside from organizing the community, they also are supposed to serve as mediators in conflicts, and are responsible for enforcing law, but do not hold any political power on their own. Instead, political decisions such as the passing of new laws are either done via a local, regional or national referendum, during an assembly called "Meeting of the Community", where also current issues are discussed. Since they're open to everyone above 16, everyone is, in a way, part of the government. Though taking part in them is voluntary, laws passed by it apply of course to everyone. Local assemblies take place every Saturday, county ones after the last local meeting of the month and regional ones every second month after the third monthly local meeting. National meetings happen twice yearly, usually on a different day that is being taken off by most people. The latter three (in less populated regions on latter two) assemblies don't take place in the same location, instead everyone can submit proposals to the agenda in advance, which then will be discussed on each local meeting, with the results being sent in to a central department, where votes are being counted and the final result determined.
Of course, citizens (and everyone living in Jute is under normal circumstances regarded as a citizen) are generally encouraged to solve problems on their own without the help of police, and the involvement of the community leaders is seen as a last resort. Since there is no real separate police like in other nations, or any big prisons on the island, neighborhood watches are responsible for the safety of their community. The position of the watchers is rotating every week, and taking over this duty is considered a obligatory community service.
There aren't many laws or regulations on Jute, as law is meant to be kept simple. Most other legislation is generally rather seen as recommendation that one mostly should and is expected to follow, but can't be forced to. Usually others will seek a dialogue with those, and talk to them about it. That is also the case if someone breaches one of the core nine laws, in which the committers have the choice to either change their ways or leave the island. These nine laws deal with the basic legal protection that are supposed to protect against people who exploit, mistreat or endanger some person or persons, or engage in some other misconduct clearly deplorable to society or individuals, will quickly have to face the consequences of their actions and can be ostracized and/or punished as ordered by the impartial, if what they have done is severe enough or if they are a repeat offender and show no remorse and/or will to change their behavior.
Housing in towns is mostly community-owned, with new buildings requiring the approval of the community meeting. New projects are being discussed every week there, with larger ones such as the construction of public buildings or large repairs after storms or the like being regarded as "common projects", where usually everyone is expected to help out in some way or other. Though everyone is free to leave a town and build a house on a previously uninhabitated spot, this will mean that they will probably be missing out on most of the community services, as well as not being able to take over the duties as they're normally expected to. Therefore, this is somewhat frowned upon by some Jutese, as it can weaken the spirit and the strength of the community, which is needed especially during the time of great projects, and shows a disregard to what helped Jute achieve sovereignty and freedom once more.
To preserve peace and friendly relations with other nations, Jute has since regaining its independence often sought alliances and pacts of nonagression with other nations. Where possible, foreign policy tends to be mostly neutral with no declared enemies, and no strong alignment with any side, but especially again in recent years there has been a push away from any remainders of isolationism, and towards a policy of multilateralism. Uniquely to Jute, skateboarding is considered a form of diplomacy as well.
There's no actual organized state-funded military, only some arms enthusiasts and few people who decided to be full-time soldiers are organized in a kind of society (calling themselves "Society of Modern Defense") commonly referred to as "the military". They are under close scrutiny of most of the rest of the island, which is rather pacifist and suspicious of military in general. Therefore, they often have to resort to things like bake sales to cover their expenses. Its motto is "No oone me fa ma dee, letolo vuha nu; ivusaie ilejotof amefati a ilvuhide, u ejotof netumivoti a vuhide." ("The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the armor of light").
In case of a threat, which fortunately hasn't often been the case in the history of the island, the people of Jute come together to quickly discuss the best way of acting. First, diplomacy and hospitality will be attempted. If that fails, allies will be asked for support and everyone's talent on the island will put to good use - anyone able to use a weapon educating others, full-time soldiers acting as makeshift generals and strategical advisors, paramedics helping any wounded, falconers and other animal husbandmen taking care of Jute's "air force" and faunal support forces, and the navy, consisting mostly of war canoes and will be set ready. While most of the population is, as mentioned, pacifist, learning how to defend yourself is seen as a important part of education as well, especially since there are a lot of dangerous animals in some jungles, and each year unfortunately a lot of people die either by them or by getting lost in the vast forests.
Special tactics, weapons and armor
Jute uses mostly traditional weaponry and armor upgraded and advanced to modern times, but the "military" also uses common modern armor and weapons. The majority however uses an armor made of extra-strong jute fortified with carbon fibre made from pyrolysed jute. This makes it both lightweight and effective. The material is also used to improve the abilities of the arrows of crossbows. Last but not least, the "military" has developed so-called graphite bombs. Taking advantage of the conductive abilities of jute carbon fiber, they managed to create a humane weapon that will only disrupt electrical infrastructure and machines, such as power stations or computers and is largely harmless to humans. This results in a usually huge economical damage and severely impacts, if not destroys a significant part of the civil and military infrastructure without any, or in the worst case, very few, human casualties. A special tactic is using the forces of the elements to their advantage, this includes for example the synchronous surfing on special war surfboards of hundreds, if not a thousand of jute carbon fiber-armored warriors on top the waves, although these days this is mostly only used for representative purposes, such as surf board parades on the ocean.
Six emergency underground stations exist in Jute. All equipped with food, basic medical equipment, necessary supplies and some defensive weaponry and observation technology. The biggest one also has an underground harbor for submarines with a connection to the open sea and all of them have low-tech communication lines, separate from any other existing. The exact location of each station is held secret.
Important economic sectors
Jute production used to dominate the nation's economy and was used everywhere where it was possible. Examples include clothing, building, furniture, paper and culinary uses, among others. It became a such important of a then young nation that it was used simultaneously as the name of it. Thus, the community of Jute was born. Although other economy branches have since then become bigger and more important to the nation's gross national product, they still continue to use the jute fiber in their products and jute production remains one of the most important parts of the economy, cuisine and culture of Jute. Today, the fiber is also used as a symbol for the environment-friendly lifestyle of Jute, living in harmony with nature, to secure the future prosperity and of coming generations.
Other important crops are bananas and coconuts, which are similarly used in a variety of ways. Recently, bananas have started being used in the production of high-quality fiber for clothes and the like as well as for paper.
Large enterprises are unknown in Jute, most of the economy is comprised of semi-public small companies or public services. Coins and bills are uncommon in Jute. The Score is mostly used as a help to compare the value of goods or services, but doesn't really exist as either coin or bill. Instead, everything bought or consumed is first chalked up (or "scored") and later re-payed. Meaning the economy works differently in Jute: Anything you buy or consume is something you figuratively borrow at first that you are expected to repay later. It is a system of redistributing goods, and could be summed up with "Do me a favor, and I'll do you a favor in return - If you give me these coconuts, I'll cut your hair in return next time you visit me." If you have a place in society, you get to enjoy the benefits of it. Since there is no real president or government with executive power, no one can force you, of course. But if you refuse too help others this way, don't expect support from them. In a way, it can be considered a sort of anarchist society. (Though which one of the many different kinds is probably debatable)
In the end, you usually only keep a small perchentage of your goods to yourself (for example, maybe 3 % of your coconuts), while the rest has been given away (hopefully you got some good deals here). This is why the average "income tax" is displayed as so high, it's a bit misleading.
Traditionally, agriculture and later tourism have been the largest economy sectors of Jute, but recently, books have been proven to be very popular abroad as well, which has lead to the Book Publishing industry becoming the largest one on the island, surpassing even the Tourism industry.
Cars are banned, public transport is free and covers almost the entire island. Oil, coal or gas are not used as a fuel to prevent a dependence on imports. Instead, electricity or animals are used. There's no real airport, just a quickly cleaned, rough field, since the expenses would've been enormous, and so the MotC always voted against it. A lot of tourists prefer to come via cruise ships or similar instead, or use planes capable of landing on water.
For air freight, a new vehicle made from jute and some other materials has been developed, carried by roughly 400 birds, which have received avian "air force" training, with a conductor on board. It will be able to carry 500 kg (about 1100 lb). Since this is an obviously not very efficient way of carrying cargo, research for an improved carriage are ongoing.
Traditionally, the rivers going through Jute have proven to be the most effective way to get to a town in the inlands, as no real road network has ever been developed in order to be able to preserve the thick, hard to cross rainforest which is covering most of the inner island.
Science and technology
A colorful mixture of mostly indigenous Juteans (45 %), pales (20 %) and Neviran (15 %), but also including various other ethnicities (5 %), and indigenous minorities, such as Samwati and Klambari (5 % each) Asylum seekers from all over Sahar also make up a notable minority (also about 5 %).
About half of the population on the island of Jute proper lives in towns, whereas 90 % of South Jute lives in the sole city of the region.
Largest cities on the island of Jute:
|City||Metro area population||Language|
|1||Jute City (Sitti)||~380 000||Coastal Jutean, Jute Pidgin, Neviran|
|2||Samuvu||120 000||Samwati, Jutean (both)|
|3||Numudu||100 000||Coastal Jutean|
|4||Amdato||90 000||Klambari, Jutean (both)|
|5||Helele||60 000||Jute Pidgin, Jutean (both)|
Main article: Jutean
Official status of languages in Jute
The official language is Jutean, but other languages are sometimes used for international affairs and business. Jutean legally entails all languages of the Jutic branch of the Juto-Ngutanic language family spoken on the island. The main language, used in Jute in most official records, courts etc. and by 1,270,000 people as their native language, is Coastal Jutean, often shortened to Jutean.
It is not to be confused with River Jutean, another member of the Jutic branch, spoken mostly inland of the island. Even though not legally recognized as a separate language, it is still recognized as a variety and as such can be used by anyone for all official matters where Coastal Jutean would be used, however, records and laws are not available in it. When needed, a translation or an interpreter (for example in courts or community meetings) will be provided. All other legally recognized languages can be officially used only on a regional level. This includes Jute Pidgin, Jutean Sign Language in all regions (however, the latter can be used in national courts as well) with Neviran, Klambari and Samwati only having the status of an official language in select communities.
Coastal and River Jutean
First attested in around 300 BC, Coastal Jutean is assumed to have developed after the first ancestors of present day ethnic Juteans arrived at the island at around 1000 BC. The people remaining on the coast would eventually speak what is today referred to as Jutean, or Coastal Jutean (natively mostly referred to as tahiva net or tahiva [a] Jute, IPA /tɐhivɐ net/ and /tɐhivɐ ɐ jute/), whereas the people venturing inside would develop River Jutean (tahosoe val ma, pronounced roughly /taho͡asoɛ vɐl mɐ/). It had no official status until after Jute regained independence 1723, during and prior to the colonial era it was just one of the languages spoken on the island, albeit the most widely spoken one.
Meanwhile, River Jutean remains widely spoken in the inland, particularly along the Tahonaha, where it is also used as an official language on a local and regional level. Most speakers of River Jutean learn Coastal Jutean early on as well, since monolingual speakers are despite the status of their native language as a legally recognized variety of Jutean at a significant disadvantage later on.
Klambari is a language of currently uncertain origin, it is spoken by a traditionally cattle-keeping and hunting society in the mountainous region in the southwest and west of the island who are said to have already been native to the island prior to the advent of the Jutic people. Through the creole Klambari-Jutean, spoken by Jutean serfs during the reign of the Klambaris over most of Jute from 50 BC to ~1000 AD, Klambari has had a significant impact on Jutean, particularly on Coastal Jutean, with many loanwords existing, for example sitili ('sword') from Klambari stüdterl ('iron').
Samwati is the language of a few relatively isolated communities in the far north of the island, which are said to predate even the Klambari settlements. Much of the language remains unknown, particularly any possible relation to other languages, since its speakers generally avoid contact with the outside world. However, archaeological findings have shown that Samwatians used to occupy a much larger part of the island several thousand years ago, with some ruins found near Jute City being the most prominent evidence for it.
Mostly traditional (Saandism) and Iovist beliefs, which are often mixed, resulting in Saandism-Iovism (Reformed) syncretism being the largest religion on the island. Aside from those three, some other religions are present, too, for example Restorationist Kuyanism.
The native religion
Saandism comes from Saandi, meaning in the old language of Jute 'being content with your life'. The full name of the religion, Saandi na trikki u mohomo harandi means 'being content with your life through numbers and harmony with wildlife', as mentioned in 'Prehistory' above. The religion combines tenets of science, particularly astronomy and math, curiosity and philosophy with greenism and communitarianism. (See also eco-communalism)
Name and central philosophy
As said above, the name of the religion originates in the native Jutean word Saandi, referring to a state of contentment with life, where nothing bothers you anymore, and you don't feel the need to change anything anymore. This concept has been a key part of the mentality of Jute since anyone can remember. The full name of the religion, also makes clear how this should be achieved, namely na trikki u mohomo harandi, translating to 'through numbers and harmony with wildlife', meaning keeping an interest in the sciences, especially math while taking care of the land around you as well, thereby creating a balanced life in both the immaterial as well as the material world.
Tenets and daily life
Sacrifices are not encouraged, instead a self-reflective prayer twice a day is one of the most important aspects of it. In the morning, a minute of commemoration for everything the nature is providing them. During this, everyone is also supposed to think about what they could do to better themselves and society. In the evening, a review of their day was to take place, what you achieved today and what plans you have for tomorrow. The oldest rule, which initiated discussions on finding a way to respectably live with each other and with nature, was to plant a new tree for every one destroyed, after some trees had to be cut down to make rooms for new farms. Over time, this developed in a somewhat organized religion, complete with a "rulebook" where the elders and others wrote down the guidelines on how to achieve the achieved state of saandi that soon was written down. Important to note is that these weren't strictly "rules", more guidelines, that weren't forcibly enforced. Not following them didn't earn you any punishments, worldly or otherwise (the concept of "hell" was unknown and only later importer by missionizing Iovists) but would eventually lead to an alienation from society, and finally, ostracism, which was seen as punishing enough. Not that the book required any overly specific things from you, or didn't allow for any leeway. It contained more general moral guidelines on how to live with society and how society benefits the individual, guidelines how to respectfully use wildlife, natural resources. Any details were to be talked and agreed upon with other members of the community. Elder people could also often explain certain parts of it, and help you try to achieve the desired mental state, which involved continued study of philosophy and science, which at the beginning mostly meant mathematics.
The importance of numbers
After all, as mentioned in the history section, numbers were introduced already very early on to the existing philosophy, and quickly became an object of interest for many people, with mathematical puzzles soon establishing themselves as an esteemed and popular pastime. The discovery of prime numbers only furthered the admiration Ancient Juteans had for them. Those were seen as "divine" numbers because of their special abilities, as at first "divinity" was seen as a state of high "purity" and "originality", of which everything else was supposed to have developed. Even though that view changed a bit over the time, numbers are still hold in high regard, thought of as part of the logical half of the immaterial world, together with philosophical musings, with artistic endeavors, especially those more abstract and less realistic on the other side, similar to [mandalas](http://en.wikipedia.org/wiki/Mandala).
Understanding the imperfection of the material world
When the telescope was first invented, scientists of Jute first noticed how the moon, previously thought of an example of an "perfect" material object, "pure" in a way similar to prime numbers, actually was scarred all over the surface, with some larger, some smaller holes. This lead to the development of the tenet "Do not strive to be perfect, for it is neither possible or reasonable. The beauty and goodness of things comes from their imperfection.", meaning it is not the purpose of things of the material world to be as flawless as things of the immaterial one. The state of "purity" the prime numbers have can't be achieved, and neither should it, as it would destroy all things that make the material world worth living.
Culture and Society
Jutean society is rather anarchistic politically and economically, distrusting most political authorities. As mentioned in the "Government and law" section, there is no actual executive power in the government, and just about everyone has the same legal power, with the Community Leaders operating on a basis of respect from other people and the trust to do be just in their verdicts. All in all, Juteans in general aren't hugely individualistic. As mentioned in the "Government and law" section as well (near to the end) as in their native religion, they are more communitarian, honoring traditions, as a way of honoring their ancestors and recognizing their wisdom and what they did for society. Traditional rituals can also help to bond with other people, as they reinforce a sense of "we" (without making a "we vs. them" dichotomy) and a feeling of togetherness, which fosters positive relations between members of the society as well as the sense of happiness derived from "belonging to something", while at the same time not infringing on a single person's rights or liberties. Elders are often honored as people with great experience and wisdom as well, and are often asked for advice.
Aside from the regard for society as a whole and the people next to you, the influence of Saandism is also reflected in the values of philosophical and scientific curiosity as well as regard for the world around you common through Jute.
Three different culture-specific genders have replaced the standard two ones in Jute. These are never assigned as birth, instead they are first determined, with biology playing no role whatsoever, by the parents in the first years of a child's life based on characteristics, behavior and preferences, though other members in a community might suggest or even urge the parents in one direction.
With society having grown more open and less socially conservative/authoritarian in recent years, it has become common for children to challenge this decision and for this to be accepted socially. While not all parents already pay heed to it when it happens when the child is still young, almost all but the strictest parents allow their children to select the label they identify with the most either after puberty has started or at the very least after that.
The three genders are called netumo ('guard, sentry'), sehukumo ('nurturer, fosterer'), and kove ('inbetween') The latter term has some negative connotations for some people for reasons which might be obvious, which is why vamejo is often preferred instead nowadays.
A nuclear family originally consisted of a netumo and a sehukumo, with kove/vamejo often the people who were supposed to go childless and devote their life for the community, taking over the tasks no one else could or wanted to take over, though nowadays same-gender marriages and families with vamejo are becoming increasingly common, too.
Vamejo originally is a shortening of vamejotimo, meaning 'sorcerer', 'magician' or 'seer', which refers to the fact that, largely barred from forming a family on their own, they tended to group together in smaller clubs or societies. Many of them had ties, or alleged ties, to magical practices, which is why they also came to be called this. Tasks the community expected them to take over usually included things that required staying alone for a longer time, such as fishing in the ocean, exploring the island for e.g. new food sources, threats or other resources, spiritual guides, mathematicians/astronomers (who were akin to priests in their religion or judges. The latter was a very unpopular profession in particular, since it usually tended to be hard to come to a good, just judgment.
Netumo are traditionally the defenders of the family, children and the home against any outside threats. Aside from that, they are also historically the protectors of the village. These required them often to stay at or near home, though, when on watch duty near the edge of the rainforest, they would also usually gather food or fish in a river (hunting was largely unknown) while keeping an eye out for any predators or other dangers that might be lurking in the wilderness. They were also responsible for repairs at the house and other manual tasks, and often also where the people who worked in the forest gardens. In times of trouble, the netumo of a community would usually first consult their spouse and then come together and discuss how to deal with the problem.
Sehukumo were, as the name implies, expected to be the ones nursing, raising and educating (aside from some of the more practical things, which were taught by netumo) the children. When they lacked the capability to breastfeed for biological reasons, they would either have the children be nursed by a relative, friend or leave that task to the other parent. They usually were also responsible for housekeeping and food preparation. Some worked in the forest gardens as well.
Literature has a long tradition on Jute, with telling stories in the evening being an age-old part of daily life for the population. (See prehistory) Nowadays it has developed into a rich variety, with a lot of recent novels being popular abroad as well. (See economy above) . Other forms of culture are less common, but still enjoy some popularity. Traditional flute music can often be heard in the streets or in the two opera halls of the island.
Theatre and Film
Main article: Jutean cuisine
Varying depending on region. The more populated coastal regions have largely pescetarian cuisines, dominated by fresh fish, fruits and vegetables. Fish is less common inland, but leaves of the jute plant, and bananas are staples everywhere aside from the mountainous Klambari-speaking region in the east, where they're not really common. Animal husbandry is more important there, and it is the only community with hunting traditions. On the other side, meat was unknown on the settlements lining the shore for the longest period of time, who have appreciated the versatility of the coconut through the ages.