. Taraca Yæræcæt .
|Motto: Hazağa Zam Dayid!
To God We Serve!
|Anthem: Hataraş Maşiyam
March of the Torosh
|Recognised regional languages||Balak · Wamenan|
|Religion|| Shawadii Zarasaism
|Government||Unitarian Constitutional Republic|
108,155 sq mi
|GDP (nominal)||2020 estimate|
|Part of a series on|
Not to be confused with Torosham, a semi-autonomous state of Komania, Tarashik, a state of Balakia, and Taraşa, a federal tribal banner of Komania.
Torosha (Torosh Koman: Taraşa [IPA]), officially the Torosh Republic, is a constituent state of the Central Federation located in Eastern Vaniua, with X to the north, Komania to the west, Balakia to the south, and Amaia to the east. It's capital is Damazar which is listed among one of the largest cities in Vaniua. Torosha is a founding member of the Eastern Vaniuan Association and is a current member of the Zarasaist Brotherhood, being noted for its high degree of religiousness despite its former Kuulist past.
The country has a rich history influenced by both Kothlenic and Kalkalic groups, and was one of the first regions in Vaniua to embrace Zarasaism. The territory of modern Torosha comprised the core of the medieval Kaatian Empire, which was later annexed by the rising Kothlen Horde concurrently with the conversion of its ruler, Balâhak, to Zarasaism. In the wake of the collapse of the Kothlen Horde, a power vacuum opened, and the territory was occupied by numerous local warlords throughout the Warring Qakates period, chiefly headed by ethnic Telehis and Wamenans. The power vacuum was properly filled during the establishment and consolidation of Asharid rule under the Great Horde, during which time the region was heavily Komanised.
Torosh history can be traced back to the Qom Confederation and the later establishment of the White Horde, a predecessor of the Great Horde. The Torosh, a subgroup from the larger Koman peoples, are themselves the result of various mixings between Koman, Amaian, and Balak peoples, deriving much of their culture from the Koman peoples. The formation of the Torosh began during the Great Horde, where policies of "Komanization" led to the expansion of Komans all along the Tarkhan Mountain range and even further east, leading to a gradual syncretism of Vaniuan cultures in the plateau, these original Komans may have been part of the original Qom Confederation, a predecessor of the Tamir Khanate and regarded as the "point of origin" of Koman tribal identity. The Torosh, however, did not develop a distinguishable identity until the formation of the Torosh Khanate, a successor state of the Great Horde. The later genesis of these peoples is regarded as conflictive with Koman history, as Koman historians regard the Torosh as "just another Koman group" and, thus, claim paternalism over the Torosh Republic.
While already having a precedent in the early 12th century, Koman expansion towards the southern and eastern regions of Vaniua did not begin at its full scale until the 14th century, with the creation of "banners" under the decree of the emperor Shakhsaran, with the early conquest of the Balak Qakates. The decree accelerated an ongoing process of syncretism that has been occurring in the region since the 12th century, with the assimilation of various Vaniuan peoples into the larger "Koman people", which as a result, forced the ruling elite to distinguish itself by other means.
The modern-day territory of Torosha was then part of various princely states under the direct jurisdiction of the emperor, as part of the larger Ashar realm, territories that were only nominally autonomous. While much of the territorial organization fluctuated throughout Asharid rule, most of the states can be summarized as the following:
- Bohazad comprising the larger portion of eastern Komania and Torosha's Damazar province.
- Shozasan comprising the modern-day Balak state of Shozasan and part of central Torosha.
- Kadhan roughly comprising the modern-day Balak state of Kazan.
- Wamena as part of the modern-day autonomous territory of Wamena and parts of central Torosha.
The pre-Asharid population of this region mainly included Kothlen-speaking groups and Wameno-Ziimen-speaking groups with smaller pockets of minorities, however, by the early 12th century, consecutive waves of Kalkali-speaking nomads came to inhabit the area and indefinitely assimilated or displaced most of the population. By the 14th century, the demographics of the region had been completely altered. The constant intermixing and influx of new groups sparked what is considered the main ethnogenesis of the modern Torosh people.
In 1952, Mishkan Horik, a Kuulist candidate, won the presidential election in Torosha. Horik's presidential term came as a significant transition in power dynamics within the republic, bringing the TKP to power. Reforms began through the consolidation of the party as the sole ruling party in the government, making Torosha effectively a dictatorship, with the follow-up elections of 1957 serving as a propagandist tool to create the illusion of a free state. Extreme reforms came as the party rectified itself as being part of the Agrarian Movement, itself rooted in Vanosha. The abolition of private property and the abolition of classes brought consecutive changes in Torosha's former mixed economy, accompanied by trends of brutalist architecture as the party's symbol of power.
Horik's reforms were heavily based on the Vyac Rolob group and the TKP affiliated itself with Vanosha's National Agrarian Movement, other affiliations included Shomovan People's Front and Komania's banned Koman Kuulist Party (KKP). The Torosh Kuulist Party was known for its overly anti-Koman stance and often propagated propaganda against the Koman nation, this was often coupled with anti-monarchist sentiments, having its origins in the failure of the Torosh Khanate and its later partition. While the party often held regional meetings with the ruling Kuulist leaders, the TKP was often noted for its neutrality in all matters and generally avoided issues that had no impact on the country.
During Horik's dictatorship, all elements of religion and Sayanic references were banned, freedom of expression severely reduced, and religious bodies outlawed. This new stance on civil liberties came shortly after the infamous 1955 Sacking of All-Martyrs which ended with the execution of 27 clerics and the desecration of the All-Martyrs Gharam.