The Union of Syndicates

The Economic System in the Union

The Union functions without money. The mass destruction of 1993 and 1994 caused severe shortages that lasted over a decade; as a result, almost all buildings in the country are "frugal," made of cheap material and generally having shared facilities. For example, no one has a kitchen of their own - at most, they have a microwave, a plug-in stove, a sink, and two or three cabinets. The same generally goes for almost all possible appliances.

This allowed for the re-instation of what was a more "efficient" mode of distribution. Communal kitchens, for example, would be stocked with an allotment of food every week; those using them would have to use a reasonable amount. Monitored by a "Managing Committee," if individuals are seen to be overusing materials, they are screamed at and even hit, albeit lightly, by the committee. The same would go for, for example, internet cafes, "fabrication laboratories," and "sewing centers." The Managing Committee may go as far as to arrest such overusing individuals if they consume enough material as to potentially cause shortages for the whole facility.

One cannot access these facilities if one is not registered as a "citizen" - that is, if one does not work or is not disabled in a way that would prevent one from working. Personal appliances do exist; however, they may only be obtained through the workplace or by request, the latter of which is rarely ever granted.

Perhaps most interesting about this system of distribution is that it negates the need for stores; as a result, no retailers exist in the entire country. It also forces individuals to make most of their personal property themselves, eliminating markets for, for example, inexpensive furniture.

Restaurants and clothing designers do exist; however, both are considered to be "luxuries" by the public. Neither of these fall under the system of public distribution; rather, one may purchase items using "labor vouchers." Labor vouchers are received one per hour of work if a worker requests to have them; however, if such a request is made, the worker loses access to facilities for the time during which they are given vouchers.

Vacations and transportation are generally free; the former, however, is rationed, with one international allowed per year. Labor vouchers may be used to purchase more.

Colonization

Under the regime of Areai, the Old State (BC 3418 - 1834) was upheld as a sort of standard that had to be return to. This was accompanied by what approached ethnic cleansing, with those who were "indigenous" - that is, could trace their family lines to the enslaved indigenous people of the "pre-deportation" period - given better conditions than those who were not, who were often subjected to family separation and movement into "reformation camps," where they would undergo extreme torture.

After the fall of her regime in late 2010, her ideas were widely condemned. However, they began a discussion regarding the nature of the Union which continues to this day.

Under the Old State, the country was regarded as being proto-socialist. Weakly industrialized, the means of production were largely in the hands of individual artisans, professionals, and farmers. Managed through quasi-religious sectoral organizations that by the time of the occupation of 1834 had become largely democratic, there was a strong sense of communal responsibility. What was held in common (workplaces, sanitation facilities, etc) was expected to be, by societal norms, to be maintained by all collectively. Those who disrespected their trade were essentially shunned by the community.

In 1916, when socialist deportees, who at the time made up only 24% of the country's population, drafted and passed a new constitution, they did so without consultation of the indigenous nor of their culture or history. Yet because they had been given the "upper hand" by the occupying forces, which had generally treated them better than the native peoples, they were able to, through force, enforce the system that they had created on the vast majority. Those who had brought about the revolution justified such treatment by arguing that the indigenous were essentially not enlightened.

Through repeated purges, as well as through the encouragement of mass immigration, by 1935, the native people had become docile and a minority in their own nation. While they were allowed to retain their original traditions, they were generally expected to keep to themselves and out of sight.

This condition continued until 1993. The communities of native people were segregated and often poorer than those of those descended from deportees; for the duration of the existence of the original union, this was justified as a result of a treaty drawn up in 1915 that allowed for continued independence of the Haanean nation in the case of a revolution.

In 1993, however, after native self-government had become progressively more divided, with the two leaders of the Haanean State often at odds, a man in Union government, Thierry de la Rocque, began to argue for integration, calling for a consociationalist system. These were strongly opposed by "careerists" within the government, so much so that de la Rocque was banned from campaigning as a result of "extreme" agitation.

This problematic history, culminating in the native-supremacist ideas of Areai, continues to this day. The former Federal Council took a stronger position towards including native voices, restructuring the state as to resemble the former Kingdom while attempting to re-create, using the facilities that Areai left behind, the strong sense of collective vigilance and responsibility that existed. The constitution proposed this year further emphasizes these ideas, attempting to find a synthesis between old native paradigms of government and modern socialism. However, the Council never referred to the actions of the early socialists as being colonization or discrimination in any way, rather instead choosing to refer to them as simple "mistakes."

Native people continue to campaign for recognition of their previous oppression.

The State and Culture of the State of the Haane

(WIP)

The State of the Haane (7 April 3418 BC - 11 October 1834 AD; as government in exile 11 October 1834 - 1 May 1915; as "self-governing nation" 1 May 1915 - 19 August 1994; as government in exile 19 August 1994 - 2 January 2011) was a decentralized and religious republic headed by a "State Elder," elected initially by an assembly of "elders" - workers considered to be senior in their ability and knowledge - and later by a body elected by the total body of workers, although advised by the Assembly of Elders.

The State Elder had the responsibility of representing the country abroad, negotiating between and harmonizing the sectoral "orders" that managed the economy, and setting foreign policy. They acted as the head of the state, and thus of the indigenous Haanean religion. State Elders were elected for a period of 5000 days.

At the center of the state, however, were the orders themselves. The Haanean religion, and thus the state and culture, was entirely centered around labor, which was considered to be a manifestation of certain spiritual forces, each correlated with some aspect of the world as well as a related vocation. As a result, all vocations were based in and formed from religious traditions, based around the idea of advancement - that through mediation and learning, as well as through work itself, one would, through one's craft, find some form of mystical understanding of the world.

Elders were viewed as more advanced in this understanding; "neophytes," those who had transitioned from childhood - the "realm of innocence and shelter" - to their vocation, were viewed as being least advanced.

The full graduation of said advancement is below:

"neophyte" - newly introduced to an "order," neophytes primarily learned rather than working; however, they did engage in the latter.
"craftsworker/worker" (rough translation) - the regular worker - a producer; however, 'advancement' remained an important part of work. All work was considered a form of art; those in this role of an order were expected to both innovate and treat their work as an expression of themselves - an important part of gaining "understanding."
"elders" - those who had created "exceptional" works repeatedly, having demonstrated a religious understanding of the "force" of their own vocation. Some were "retired," working to advise.

While this graduation existed within tradition, it was not reflected in the structure of the state itself. ITs maintenance was largely informal, without any real strict definition of the divisions between each role, which could vary even between towns.

Some have compared it to a caste system; however, the graduation existed in the context of a largely egalitarian society, and was only really a reflection of the way society already functioned - with the youngest learning, the middle-aged creating, and the oldest and most experience advising, all on an equal basis.

As a result, within an order and the "colleges" (locally-based, more specialized guild-like structures) within them, all had an equal voice in the formulation of "written law," as well as, in the later stages of the existence of the State, the interpretation of tradition.

The elders, however, kept some level of power over the latter, having the final say regarding the pronouncement of judgement in the case of a severe violation of certain traditional norms. This was, however, largely because those within a college or an order generally believed elders to be more experienced and thus sources of knowledge and wisdom.

Communities were de facto ungoverned; the whole of the state was constituted entirely by the orders and colleges. However, the dependence of each order and each college on each other made this naught; they often negotiated with each other as for the provision and distribution of materials; at the same time, "people's associations" (similar to modern day consumer-unions) often used the State Elder and plenipotentiaries as to negotiate for themselves better conditions. At the same time, the culture of a single town or regions, defined both by daily interaction and long-lasting regional differences, served as another traditional law complementing that of the orders and colleges, interpreted by the whole community, but with most generally respecting the beliefs of the local assembly of elders. This was generally done in individual neighborhoods through a physical assembly.

When traditions or written law were violated, the judgement was reliant on the severity of the action, primarily resulting in a certain form of "shunning." Violations could be punished with as little as silence towards a violator for a period of about ten days, or as severely with bans on any form of interaction, with the violator removed from the community. However, generally judgement was withheld until the action proved itself to be intentional; unintentional infractions were generally reacted to with kindness, with those around simply attempting to help a violator "stop" infringing upon tradition or regulations.

This form of collective punishment was maintained via public assemblies, within orders, colleges, and communities, through which existing regulations and traditions would be discussed at length as to remind all of the law and their role in its creation and maintenance.

The Areai Regime: The Haanean Empire

The Haanean Empire is universally considered fascist. Born of ultra-nationalism, it sought to "birth" what it referred to as a "strong Haanean state." While it drew from the Old State, the two were essentially incomparable.

It was based upon Areai's own ideology of "Haanean supremacy." She believed Haanean civilization to be superior and older than all others, as well as that it was born from a Supreme Being which had now been forgotten - a Supreme Being that had perished as to make way for her, who was to found an unending "Heavenly Kingdom" on Earth.

Based upon her own analysis of the egalitarian Haanean society in 1834, she concluded that it had fallen because it had forgotten its ways. She pointed to the system of graduated knowledge as an example of this, claiming that it had become degraded from what was once a paternalistic system. She also argued that the role of the State Elder and plenipotentiaries was once much greater; that the State Elder was responsible for setting all policy, rather than simply negotiating; that those below - elders, producers, and neophytes - were totally obedient and devoted to orders given from those above. Finally, she argued that regional differences in culture were caused by this "degradation;" that the society was once entirely homogenous in all aspects, and that it would have to become as such again to achieve its "final glory."

She thus established herself as State Elder and Empress of the Great and Most High Haanean Nation, claiming herself to be essentially a god on Earth who had to be worshipped. In an attempt to suppress regional culture, she dictated that all interactions, as well as all behavior, had to follow the dictates of a new religion with her as its "eternal head." With support from military leaders, and later from her "Force of the Purest," formed of ideological extremists totally devoted to her, she was able to enforce the religion, forcing, at her diktat, all those who disagreed to be tortured or killed as to force the population in submission.

"The nation must both fear and love its great savior, its deliverer," she said in a speech to the Force, in what appeared to be an attempt to defend her policies.

She would later force the religion even into the reconstituted orders and colleges, replacing the traditional practices of what remained of the Old State with her own beliefs.

Her conception of the "Haanean Nation" was purely ethnic; she believed that 75% those who were not Haanean would have to be killed, with the remainder forced into slavery and divested of their culture, turned essentially into animals. Tsaiu t-Ueliohen, the leader of her secret police and a member of her "military" cabinet - those who came from her military or her Force and were loyal to her- performed horrific experiments as to attempt to achieve this.

She also believed that the country had to conquer all that she believed it to be controlled in the past, which included most of Europe and Africa.

The Haanean State

Full name: The Haanean State

Motto: Citizens, our nation calls us to the fight! Let us swear to her victory or perish!

Demonym: Haanean

Type of government: Unitary parliamentary republic

Head of State: High Elder Marine Marchand

Head of Government: High Elder Marine Marchand

Legislature: the People's Congress, made up of the Chamber of Deputies and the Senate

Highest Court: The Court of Reason

Provisional National Anthem: Copala é nossa

Provisional National Currency: EMU (currency of Copala City) and the Haanean Crown (currency of the now-defunct Haanean Empire, printed by the "government-in-exile" in Copala City until the arrest of Areai.)

Official languages: Haanean, French, English

National Colors; Red, yellow, purple

Suffrage: All producers.

Capital City: Bomballey

Living in the Union: Pt. 1

The Union of Syndicates, and its inhabitants ("Haaneans" since the decree of 26th February), have a culture and way of living almost totally alien to the remainder of the Western world.

1. Behavior in public

Since 1993, the country has been among the most unstable and violent on Earth; as a result, its people are often highly paranoid. Having for, for over twenty seven years, faced death on an almost daily basis, most carry arms, for the most part concealed, and are generally very willing to use them.

This paranoia is so extensive that it is often said, with more than a grain of truth, that any given Haanean knows ninety-nine entirely different ways to kill each individual in their immediate vicinity.

The country also possesses an extraordinary spirit of collective vigilance. Haaneans do and will watch each other in the interests of safety; crime is often met with collective violence against the perpetrator; an accident in public - dropping one's phone, for example, or fainting - however, is met both with help and veiled suspicion.

Within communities, house-to-house checkups, especially in times of crisis - for example, after a traumatic event or during an extreme weather event - are organized as to ensure that all remain healthy. Even in such cases, however, does extreme paranoia prevail.

2. Traditions and personal life

However, the country has a number of odd traditions. The country technically lacks the concepts of race, gender, marriage, family, property, and money, with none being able to be expressed in the Haanean language, which in recent years has overtaken both French and English as the country's dominant language.

Race is the only of these that holds any continued importance in the country, for quasi-racial tensions continue to exist. There is an ongoing conflict between "Europeans" - the descendants of political prisoners deported to the country during its occupation; and "natives," those who are descended from the inhabitants of the country at the time of its conquest, as a result of two genocides imposed by both sides on the other at different times (first, 1916 - 1993; second, 1994 - 2010). At the same time, due to the previous politicide and genocide of 1834 - 1916, there is a dislike of Westerners and Western culture as a whole, which sometimes becomes violent anger.

However, gender, marriage, family, property, and money, are all essentially non-existent, with the vast majority of them having not been present in the country for at least one thousand years.

Gender has never been a major part of Haanean culture; grammatical gender, for one, is not present in the language at all. To denote sex, one must append prefixes, often considered lewd, that describe the genitals of the person or animal being described. These are generally only used in scientific papers, or when describing people who are universally hated. For example, Josephine Areai, when mentioned, is generally called "the Areai with the [female genitals]," which is generally translated, oddly enough, as "the Areai matriarch" into English. However, most major Haanean political figures will have chosen a gender as for translation into foreign languages; the same is also true for all those who appear in interviews for international newspapers.

Marriage has an equivalent; however, it is very different in Haanean culture, even among those descended from political prisoners. One has what can be translated as being a "partner;" but in reality, this has a very different connotation than in most Western cultures. One's partner is meant to be a co-worker, in stark contrast to most Western norms, for labor is considered the defining aspect of life in Haanean culture and thus that which all things must revolve around. More similarly, however, partners are meant to live together and love each other deeply. Sexual relationships are somewhat common; however, not as to the point that they are in the West. There is no official ceremony for the creation of a partnership; however, "partners" may register to file their taxes jointly.

The family as it is seen in the West is nonexistent, or has been since 1993. All children are raised by the state, a practice that has been existence since the 11th of August 1104 BC, generally taken care of by what are essentially professional parents. They are conceived generally through some form of artificial insemination, or in some cases in-vitro fertilization, although there is research ongoing as to develop an artificial womb. In the case of accidental conception, the child must be given to the state. The nearest equivalent is the "lurej," a sort of group of individuals, later of partnerships, which generally is first formed, in a highly unstable state, at the beginning of the sixth division in the educational system (about ages 18-20), and finalizes itself much later, generally when its members are in their late twenties or early twenties. Members of a lurej work and live together, and are meant to do so for the remainder of their lives.

Finally, property and money have never existed in the country. The Haanean language does not have any words to express the idea of owning something; while it does have a genitive case, said case is used primarily to denote composition or state (ie. made of glass, was hungry, etc, etc). Rather, the idea is that one uses something, for it is thought that all that one "has" is borrowed from some mystical force, or that, in the case of certain things, especially regarding the tools of one's craft, that they are an integral part of oneself. As for money, it simply has never existed. A system of barter was at some point in existence; but that was at far as it ever went.

3. Work

All work is intensely personal, and is considered to be a form of both art and self-expression. Most oddly, the Haanean language often uses metaphors of an almost, if not entirely, sexual nature, to describe it. Industry barely exists in the country, especially since 1993; the economy is primarily dependent on creative and intellectual labor.

The economy is not structured upon the company, nor upon, at least any longer, any similar "socialist" structure. The conception of it is essentially as a set of independent laborers, each of whom belongs to a "college" or "syndicate" - a democratically-organized vocational organization - that is meant to regulate and organize, to a limited extent, their given vocation. There is thus technically no one above nor anyone below to please - one is almost entirely beholden to oneself.

However, one must provide a certain amount of labor in order to qualify for "citizenship" - the right to participate in governance, as well as the right to all essentials. This is generally set by Union government, although with a great deal of adjustability for individual colleges or syndicates.

One works in what is known as a "vocational hall," or a "hall of labor," if one is not a farmer; if one is, then one generally farms one's own land, or farms as a part of a commune which will generally allot a plot of land to individual members. One is expected to produce artistically exceptional work; for example, when one is working in computer science, one is expected to produce "elegant" code; in farming, one is expected to use "innovative" and "beautiful" techniques (the shape and color of produce is not generally cared about, so long as it is edible.)

One is also expected to possess a large number of the tools of one's trade, except for those which must be shared, which are generally possessed by the college as a whole, and to take care of them. It is increasingly popular to make one's tools by oneself.

As stated before, one works closely with one's partner, as well as one's "lurej."

4. The Obtaining of Essentials

Haaneans make almost everything by themselves, from clothing to electronics. There are generally large shared communal facilities which provide the requisite materials for this, as well as the tools.

As with all other labor, this, while occurring on a non-professional scale, is treated as being a form of both art and self-expression, and is also generally described, in the Haanean language, with quasi- if not entirely sexual language.

One can purchase premade clothes, food, electronics, or tools in labor vouchers; however, this is generally very rare. Of these all, the purchase of clothing and tools is most common, with the latter more than the former.

5. Pastimes

A common joke among Haaneans is that the country's national pastime is the assassination of politicians; while this may sometimes seem to be true, in reality it is not. The vast majority of Haaneans generally hold some form of art, whether literary, performance, musical, or visual, as their pastime.

There are community orchestras and symphonies almost everywhere; the same goes with theater. The equivalent of symposiums are significantly more common than in the West. Competitions are very common, and are generally very well attended.

Pastimes are viewed as labor in themselves, often as offbranchings of one's primary field of work, and are thus described and seen in virtually identical ways.

6: Appearances

Haaneans approach insanity in terms of appearances. Grooming and related activities are considered forms of labor, it is something that Haaneans generally spend hours on.

There is an expectation of cleanliness, as well as formal dress, virtually everywhere. To appear disheveled is considered a cardinal sin, and often leads people to believe that one is a terrorist.

Fortunately, what is considered good appearance is the same as it is in the West. Expectations, even at nominally casual events, however, are generally high.

A simple guide: in the Union, "casual" wear is the equivalent of formal wear in the West; "business-casual" a phrase never used; and "formal" what one would wear when meeting an important dignitary - a President, for example, or even royalty.

One is also expected to present oneself as being a "work of art;" this generally involves one's gait, the way one wears one's clothing, the way one looks at others, and the way that one styles one's hair. This in some cases extends to body modifications, which, while rare, are generally looked at with some form of pride.

One must keep in mind that in spite of this, the country is extremely avant-garde in the way that it treats beauty; however, cleanliness remains the same as in the West, albeit, again to much higher standards.

Drugs in the Union

The Union is a drug haven, with fifteen indigenous plants, found inside the Ixe Preserve, producing intoxicants found nowhere else on Earth.

These drugs are heavily controlled; however, on a limited basis, they are sold to the outside world. Interested parties may contact the College of the Harvesters of the Fifteen.

The five used in religious ceremonies are listed below:

IEVONUIA

The most famous of all native Haanean drugs, consumption of the drug is considered an essential part of the movement between childhood and adulthood. It causes hallucinations as well as emotional "ecstasies;" in high doses, it can drive one to extreme violence. It takes the form of a vapor.

TSJUXIL

Less known, this drug causes unconsciousness and feelings of ecstasy. Individuals under its influence "sleepwalk," often harming themselves in the process. The drug takes the appearance of a white powder. Taken after the "Ordeal," a two-week process that occurs after the consumption of Ievonuia.

NULIJIR

This drug creates an extreme feeling of pain followed with one of extreme relief, and is sometimes taken during rare religious ceremonies. It takes the form of a clear syrup, extracted from a plant of the Ixe Preserve.

MILIRIN

This drug causes dizziness and feelings of euphoria, taking the form of a clear liquid extracted from plants.

LIJURXI

This drug simply causes extreme pain, vomiting, and general discomfort. This is considered the final drug taken in the process towards Haanean adulthood, and is considered one of the potential reasons as to why Haaneans, especially of native descent, are so paranoid. It takes the form of a vapor as well.

Municipalities of the Union

The people of the Union are outwardly paranoid pessimists who are in many cases cynical; yet everywhere else other than Kiel, there is a spirit of innovation and hope that, while nearly dead as a result of repeated waves of terrorism and authoritarianism from Kiel that, despite the precautions of every municipality to avoid them, shut all activity down to a halt, struggles on.

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URBAN TERRITORIES

Kiel:
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Kiel Proper

Melisz

the former capital of the Union, a city of violence, unrest, and general unhappiness, Kiel has for a long time been considered one of the worst cities in the world for a number of reasons. Planned and designed entirely by Le Corbusier, inhabitants often feel as though their every movement has been pre-planned, and for good reason - they were. At the same time, the identical glass towers, apartment buildings, and parks that span the city are disorientating and considered inhuman, alienating many. Yet despite this, a shocking 41% of the population is believed to be living in the city. Kiel is considered to be one of the most dangerous cities in the world; if one is elected, for example, to a municipal position, even those without importance - most famously, the position of Eighth Secretary in the 12th district of the city, which is considered cursed by the sane members of the population - one has about a 62% chance of dying within one's first three weeks into one's term. Melisz, constructed under Areai, is a part of the city, built for the elite of her regime; however, it laid entirely abandoned, except perhaps by terrorists, until recently,

Kēles:
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a "suburb" of Kiel. Under the "racial laws," as they are known as now, those branded "reactionaries" - largely the indigenous - were forced to live in the "bedroom" towns of Kēles, Līresz, Mīlij, Nūs, and Vejist, while working in the factories of Kiel, having been barred from working in any other field. Between 1935 and 1940, many dissidents were also forced to move into the area, including several previously high-profile academics and artists. After the forcible demolition of much industry between 1965 and 1973, the towns were entirely transformed. Kēles, while haunted by the spillover of terrorism from Kiel, is now considered an "experimental city" centered around several profession-divided colleges (organized in the Haanean tradition, they are difficult to describe, and are best compared with the Bauhaus of old), that along with those found in the four other "experimental cities" of the Urban Territories, form the University of Kiel, which, oddly enough, has almost no one in Kiel. Kēles specifically, home largely to the humanities, is considered a hub of the literary arts, as well as a relatively inward-drawn, quiet town disturbed by the near-constant violence in Kiel, despite a total ban on those coming from Kiel.

Līresz
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Līresz is the location of a number of colleges related to the arts, and is considered significantly more outgoing than Kēles, with thriving nightlife. Internally, Līresz is an extremely popular tourist destination, hosting popular art exhibitions and symposiums - however, the municipal authority does impose restrictions upon those coming from Kiel, requiring special documentation ensuring sanity and disconnection from extremist groups. It was here that the State Elder and many ministers were educated; some, including the State Elder, were in fact born in the town.

Mīlij
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Mīlij, the location of those colleges related to the sciences, engineering, technology, and their advancement in general, is considered a relatively down-to-earth and depressing city, with a seemingly decayed city-scape. Yet despite this, it is, among those who live in it, considered an exciting town to live in. A center of innovation, it is the heart of the movement for the re-industrialization of the country, yet at the same time is perhaps unique among such movements, internationally, in advocating for rapid automation. It is a popular tourist destination among the young, especially, bizarrely enough, for those who are romantically involved. The town has similar restrictions on those from Kiel, who may not enter the town at all unless they possess a "Document of Authorization," issued by the municipal authority, again ensuring sanity and disconnection from extremist groups.

Vejist
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Vejist, like Mīlij, appears decayed at first sight. However, it is the center of the environmental sector of the economy, it is the home of a great number of colleges related to the matter. Vejist blooms with urban agriculture, even more so than all other cities in the country which already have a preponderance of it; it is at the center of national discussions on the topic of climate change, ecological preservation, and, oddly enough, food security. It is the most conservative town of all the Union, with municipal government dominated by members of the national-conservative Agrarian-Green Party, perhaps best demonstrated by the legalization of all indigenous intoxicants of cultural significance, as well as prohibitions on all marriage in the city. It is also home to the highest concentration of same-sex couples in the country, with 87% of all couples in the city, according to the most recent census, conducted in 2020, considered as such. Restrictions on those from Kiel similarly to those in Līresz exist.

Nūs
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Nūs is the center of science and medicine, and is considered a town uptight enough to rival Kiel. It is considered one of the least interesting towns of the Urban Territories, and, according to some, lacks the spirit of "youth and dynamism" that exist in the four other "experimental cities." It is the only one of the "experimental cities" that possesses its original industry, used in the past and now for the manufacture and development of medicine. Restrictions on those from Kiel similarly to those in Līresz exist.

THE NEW TERRITORIES

Unlike the Urban Territories, the New Territories do not possess stark differences between cities in terms of industry; however, each is different in both appearance and culture.

Sophie Liebknecht (S.L)
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The city of Sophie Liebknecht is garden-like. Formed of clusters of dense apartment buildings around shared social spaces set in a sprawling forest, it is considered one of the most beautiful cities of the country. As with almost every other city of the New Territories, it is dominated by artisans and artists; however, both trade, professional, and general labor play a role, although deeply integrated into the very avant-garde culture of the city. While its population is not particularly small, it is home to very tight-knit communities, as well as to several art collectives, most famously Group 47, an organization of operettists and composers that wrote and composed the operas "The Schoolgirls," an allegorical story detailing the story of a girls' school, as well as "To Be Clean," a critically acclaimed work about the assassination attempt made on the former Emperor William of Inimicus by politician Jeff Speller. Restrictions on those from Kiel similarly to those in Līresz exist.

Maria Spiridonova (M.S)
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Maria Spiridonova is considered a run-down city by most people; yet, designed by several Constructivists in coordination with indigenous architects, the city is energetic and, as Sophie Liebknecht is, very tight-knit. Surrounded and integrating farmland, the city is considered innovative, a center of industrial design and of a developing synthesis between old and new techniques in almost every industry, from agriculture to traditional artisanship. Perhaps the best way to describe it, however, is as a city of contrasts - of industry with artisan craft; of bleak, factory-like modernist buildings with green, indigenous agriculture. As the city that borders the Gate, however, it is the first of the cities of the New Territories to face violence coming from Kiel, and thus has gained a somewhat negative reputation. Restrictions on those from Kiel similarly to those in Līresz exist.

Rosa Luxemburg
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The city of Rosa Luxemburg is a withdrawn city. It is the country's second center of art, Līresz the first, and is the home of several avant-garde currents in all forms of art. It is more individualistic than other cities, with a great deal of work occurring within individual homes rather than collective spaces; however, collective spaces, at the very center of the city, composed of a cultural center surrounded by suburb-like housing areas, are certainly well-utilized, largely as spaces for discussion as well as for research and exploration into difficult-to-explore areas of art. Rosa Luxemburg is also the capital of the New Territories, largely because of its central location. Restrictions on those from Kiel similarly to those in Līresz exist.

Sylvia Pankhurst
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In terms of artistic creation, the people of the city of Sylvia Pankhurst are as withdrawn as those in Rosa Luxemburg, preferring largely to create in their own homes, although still using existing collective spaces for the communication of ideas as well as for general discussion. Yet it is significantly more outgoing in terms of the actual provision of projects. Its freewheeling and colorful open-air markets are what it is famous for, with almost everything possible, from food to furniture, sold, and is generally what attracts most people to the city. Restrictions on those from Kiel similarly to those in Līresz exist.

Alexandra Kollontai
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Alexandra Kollontai is most famous for being the happiest city in the Union, perhaps because it is furthest from Kiel. It is the only city which never came under Areaist control, and is thus considered more independent than all others. The city is collective in its production, with most work occurring in collective spaces open to the public, which has generally served as an attraction. More interestingly, however, it is known as being a city of oratory, with several famous orators, perhaps most famously Minister of Defense Kalju Aasmäe, hailing from it. Perhaps responsible for this is the city's tradition of holding public assemblies as to decide almost all issues. Restrictions on those from Kiel similarly to those in Līresz exist.

THE RURAL TERRITORIES
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The municipal divisions (Sillamäe, Valle, Lihula, Mõisaküla) of the Rural Territories have essentially no meaning - the territory is comprised entirely of small farms. However, culture in general is considered avant-garde, even more so than the rest of the country - the territories are known as being places of experimentation, where individuals are less beholden to social norms and are thus significantly freer to do as they wish, both with the farms they tend to, their collective housing, with their relationships, and even with themselves. The Rural Territories are the heart of a revival of religious mysticism and thus of traditional drug culture; as well of entirely free love. Restrictions on those from Kiel similarly to those in Līresz exist.

Haanean Grammar (very much a WIP)

Credit to @Ruthund for the idea!

Cases

case	form singular (animate/inanimate)	form plural (animate/inanimate)	usage
Ergative	zero morpheme	zero, same as regular plural ending	the subject of a verb which may have an object (They are here)
Absolutive	-el / -ur	-er / -ursz	used to signify subject of a verb without an object or an object of a verb (He drove, They are here.)
Dative	-es / -us	-ers / -urs	used to signify that something is for or to a subject (it was for him, we went to them) Used with the verbs "e" or "ne" (is, is not)
Genitive	-on / -onj	-orn / -ern	used to signify a state (he is happy) or composition (It is of metal.) Used with the prepositions vi or vin (with, without)
Partitive	- ek / -uk	-erk / -irk	used to signify that something is not whole (there is some water, some of the book is read) Used with "e" or "ne."
Vocative	- esz / - isz	- ert / - er'	used to signify what is being addressed (Hey, you!)
Instrumental	- ut / -it	- urt / -irt	used to signify what something is done with or using (he swept with the broom.) Used with "e" or "ne."
Locative	-ak / -āk	- ark / -ūrk	used to signify location (it is in the square) Used with "e" (in), "ne" (not in), "ines" (near), "nes" (far), "tiin" (by), "szin" (across)
Lative	- asz / -īsz /	- art / -īrt	used to signify motion towards (it is going to the square) Used with "e", (to) "ne" (from), "tiin" (past)
Translative	- uszt / -eszt	- urts / -erts	used to signify transformation (it became this) Used with "e" or "ne"
Comitative	- ets / -ūts	- eszt / -iszt	used to signify that something is with or alongside (he is with her) Used with "vi," "vin"

Interestingly, the word ī can be added to the beginning of a case as to use it as an interrogative word - īak, for example, is used as the word for "where."

Tense

Indicative

present perfect: - ej
present : - ejk
past perfect: -ijt
past imperfect: -ijk
pluperfect: -ijn
future - ujl

Conditional

present perfect: -em
present: - ejm
past perfect: - in
past imperfect: -ijm
pluperfect: -ujm
future - ujr

Imperative

present perfect: -et
present: - ejt
past perfect: - uszts
past imperfect: - iszts
pluperfect: ejn
future: ejts

Optative

present perfect: ijsz
present: ujszt
past imperfect: emsz
past perfect: ensz
pluperfect: ejtssz
future: ījsz

Presumptive

present perfect: ejv
present: evsz
past imperfect: evts
past perfect: ens
pluperfect: elk
future: elsz

Interrogative

present perfect: enj
present: irks
past imperfect: irksz
past perfect: irszts
pluperfect: enjs
future: injsz

If a tense begins with the same letter that the verb modified ends with, then it there is no need for repetition.

Words do not decline for person; however, these endings do. A verb in the first person must have its first vowel in the language's high tone, second person middle, third person low.

If a verb demonstrates tense, then prepositions do not need to be modified; if it does not or is not existent, then prepositions do need to be modified.

Sound Symbolism

Sound symbolism plays a role in the formation of both nouns and verbs. Here are several sound groupings that may help one understand words:

ju: liquid, animacy
mil: warmth, love
x: anger, hatred
kel: fortitude
kes: beauty, handsomeness, general attractiveness
kal: dignified, intelligence
in: small
jul: long, tall
sz: speed, action, dynamism
ts: to speak, speech, conversation, charisma
nech: no, not, generally negative
nje: natural
mel: edibility, sweetness
ler: man-made, unnatural
tex: distasteful, evil
ist: youth, progress

Sample Phrases

Yes - Vīsz

No - Nelts

I live in Kiel - Urel ej Kjelāk

What is your name? - Te vi sūron eirks?

Where do you live? - Te vi keletonj eirks īākur?

Who are you? - Te eirks?

You sweep with the broom. - Tel szisem em juleturt.

You went there - Te eijt lejīszur.

He/She went by the house - Ivel tiinijt keletīszur.

They went by the house - Iver tiinijt keletīszur.

They ran by the house - Iver szeretsijt tiin keletīszur.

Do you have any food? - Te virks insz szelatonjirkursz?

I have food - Te vijk szelatonjursz.

We should do this - Eri kalsz szeszījsz īsur.

We should not do this - Eri szech szeszījsz īsur.

We must do this - Eri kalsz szeszejt īsur.

We wish to do this - Eri szeszījsz īsur.

Heads of State of the Modern Union of Syndicates

1 May 1915 - 8 June 1916: Collective
8 June 1916 - 4 January 1927: Premier Veresz Areai, non-partisan.
4 January 1927 - 10 July 1935: Premier Terise Areai, Communist Party
10 July 1935 - 1 January 1940: Consul Johann Areai, New People's Party
1 January 1940 - 20 May 1944: Premier Martin Bourgaize, Party of Labor
21 May 1944 - 31 January 1965: Premier Inge Metzger, Party of Labor
31 January 1965 - 29 October 1990: State Elder Miranda Areai, Anti-Fascist Party
30 October 1990 - 5 January 1991: Collective
6 January 1991 - 2 May 1993: Premier Andries van Beek, Agrarian-Green Party
2 - 7 May 1993: Collective
7 May 1993 - 27 July 1993: Premier Katrin Weber, Civic Union
27 July - 21 August 1993: State Elder Josephine Areai, Ecological Assembly
21 August 1993 - 12 September 1993: None.
13 - 28 September 1993: Consul Marine Marchand, Party of the Haane
28 September 1993 - 9 June 1994: None.
9 June 1994 - 8 August 2010: Empress Josephine Areai, non-partisan
8 August 2010 - 2 February 2021: Collective.
2 February 2021 - present: State Elder Kalju Lepik, non-partisan.