Life amongst the Hulun is tough, but not without joy and festivity. A nomadic people, social structure is complex but fluid; many of their customs are unorthodox when compared to sedentary communities. The best overview of their society can be obtained by examining the lifespan of a tribal member, which I have attempted below.
0-3 (Bairns)
Though the Hulun have many adepts and shaman, healing magic cannot always assist the young. Infant mortality at this age is relatively high- perhaps averaging as much as 33% per cent across this age range- and this saddens the Hulun greatly. By contrast, the majority of mothers survive their first labour (Lugana's mother being a sad exception), and virtually 100% of mothers who go on to have more children survive. This is in part due to the practice of midwifery being carried out by divine adepts.
Young children usually have a strong bond with both parents, but children are raised at least in part collectively by all adult members of the band. Women not otherwise committed to battle often act as wet nurses, as do female adepts.
Bairns learn early on that group cohesion is vital for the survival of their band and by the age of three will be familiar with all the faces of their camp and regard them as extended family.
4-14 (Juvenile; Youth; Child)
From four years old children actively contribute to tribal life. All Hulun begin by learning to feel comfortable around animals, particularly horses and auroch, before being taught to ride. They learn how to forage in the wilderness for food. Once they are familiar with the basic tribal weapons- the short bow, the short spear and the hand axe- they will to catch small game, particularly rabbits and birds.
Many elders look back on this period of their lives fondly. Children are given a great deal of freedom, but through this they learn about the responsibilities they have towards their family, their band and ultimately the tribe as a whole. Much exploratory play prepares them for the demands of life on the plains and, as they grow older, they will join in bigger hunts and assist in the herding of auroch. Young adults have a big part to play in this important step towards adulthood.
Some children, at the onset of puberty, manifest special characteristics. These children may have a special affinity for the gods or the spirits or the arcane; it is usual for an appropriate elder to intervene at this point and guide the child's development. Wyk is an example of such a child, and though only fourteen has already come under Moraath's wing.
It should be noted, however, that sorcerers are often feared. Arcane magic is not granted by the gods and those who wield it are perceived as dangerous, unstable and without a moral compass to temper their powers. Many elders- often sorcerers themselves- fear that young arcane casters will threaten tribal stability and have in the past fermented superstition and incited hideous acts of mob violence against young sorcerers. This sorry fate nearly befell Marek, but his mother sacrificed herself to spare him his life. As Fanwé has consolidated her grip upon the Hulun, she has worked hard to end this barbarism, recognising that it has more to do with the personal politics of a few powerful elders than a genuine desire to ensure tribal solidarity.
4-14 year-olds represent about the quarter of any given Hulun band, due to the high birth rate and relatively short life span.
15-20 (Young Adult)
Upon reaching fifteen years of age life changes very dramatically for the majority of Hulun children: they begin the year long path towards adulthood. For most this will mean they will either be trained as a scout or as a warrior. The elders will decide on the best path for the individual, based upon the advice they receive from senior tribal members, though usually the decision is fairly obvious. The stronger, more robust youths will join the warriors whilst the nimble and fleet of foot join the scouts. The path is tough but necessary: virtually all tribal members must be able to fight proficiently, and for some children the transition is incredibly distressing. The year long training culminates in a straightforward test of strength, endurance or cunning, but virtually all those who survive the gruelling regime pass this without mishap.
Ret would have undergone this test some four years ago, and as such would be considered a warrior of the tribe. However, this does not guarantee that he will always be called upon to fight. During offensive raids most band leaders will select a force of veteran scouts and warriors, leaving less experienced barbarians to defend the camp alongside senior and elder combatants too old to travel long distances. Grolik may have undergone a similar trial as an adolescent, but his origins lie outside the plains and was therefore brought up in a tribe with different but probably similar customs.
Additionally, there are some children who exhibit prowess in both sets of skills. These are rare indeed, and Daromir takes a personal interest in such individuals. They are trained with the older scouts in the arts of the plains ranger, and are set on the path to becoming master huntsman. So it was with Amond, though his special training has rendered him less socially adjusted than many of his peers.
Of course, some of the children will have already come under the stewardship of an elder and will receive the guidance of a spirit shaman or other spiritual leader. Bolen's affinity for the goddess Da has meant he will one day be expected to fulfil a central spiritual role in tribal life, but for the time being he too is apprenticed to Moraath. Though he was not expected to embark on the year long trial of his peers, he has still been taught how to handle tribal weaponry as well as ritual magic. Grimach's path was slightly different: he had already begun the warrior's path (unsuccessfully) when his powers manifested. The young man was sent into the wilderness on his own vision-quest, and has only recently returned.
Bolen, Wyk and Grimach are exceptional individuals of course. The majority of the tribes spiritual class are not mighty shaman but humble adepts, touched but lightly by the gods or the spirits. These individuals- usually weak physically as well as magically- are the only true non-combatants within the tribe. However, they still fulfil a vital role, particularly as healers and midwives. Religion is tied up in all tribal activity, and it is the role of the adepts to ensure that these practices are observed.
Though Fanwé likes to take apprentices, Marek seems to have escaped this process. The trial of adulthood has also eluded him. It seems his father was unwilling or unable to put him forward. At Fanwé's behest none intervened, and Marek's status and circumstances remain ambiguous.
Exceptional performers receive training with both the warriors and the scouts, but also study tribal bards very closely, often moving between bands as they build up their knowledge of tribal lore and customs. It is likely that Tudaam and Lugana would have done thisfor a year before being tested not only with a minor trial of skill but also a public performance before the tribe.
By tradition warriors, scouts and shaman of all hues receive their first tribal tattoos upon completion of their trial, when they reach sixteen. An old tradition whereby women had their faces tattooed at sixteen (to signify that they were fertile) is slowly being phased out as neither Fanwé nor K'harg approve of this. The former Raven Ezra underwent the procedure, much against her adopted father's wishes, as proof that she was truly Hulun.
At sixteen the young Hulun is now considered an adult: he or she will no longer answer to their parents, but they are still expected to defer to greater wisdom. They will be expected to not only contribute to tribal life but provide opinions and resourcefulness. They will be expected to defend their band and, where necessary, to seek out and destroy its enemies. But though the transition has concentrated on the martial aspects of tribal life, they will usually have picked up some skills useful to the tribe along the way. Most will have received formal training in a craft.
Though considered an adult at sixteen, marriages of those under twenty one are rare. The Hulun see marriage as a necessary precursor to childbirth, but do not want their women bearing children until they have proved their worth to the tribe. Motherhood is revered: they do not view young mother's as shameful, but fear that she will not be strong enough to guide her child in the ways of the Hulun. Most mothers will have fought in battle at least once before they fell pregnant, as was the case with Temera, the goddess of war.
Up until the age of sixteen a member of the tribe will ordinarily share a tent with their mother and father and any younger brothers and sisters: upon attaining adulthood, they generally sleep in large tents alongside other young adults until they begin a family of their own. There are no precise divisions: shaman will stay with scouts, warriors with adepts etc., though those that don't marry will tend to congregate with those of their own class as time progresses.
21-30 (maturity)
At 21 most Hulun will have fought in battle, developed a craft and contributed significantly to the well-being of the tribe. Now seen as mature adults, their responsibilities increase.
A tribal warrior or scout will now decide whether they are to hone their craft or further develop their martial skills. The split is roughly fifty-fifty. Though full time warriors will still provide their craft skills and other services to the tribe when not fighting, they will always be called upon if there is raiding to be done, whereas their comrades will act more like a reserve force. That said, conflict in the plains escalates quickly, and it is rare to find an individual who reaches 21 and is not called to arms again.
Scouts who devote little time to crafting and everyday life receive special training under Daromir as plains rangers. These elite scouts provide reconnaissance and spearhead daring raids, as well as leading hunts and tracking the auroch herds.
Shaman of all varieties will also ride into battle at this age, where they provide vital healing as well as their dangerous magic. Additionally, they will begin to assume a more visible role within the community's religious festivals in preparation for the day when they will one day lead them. A few will even begin to train adepts.
Whatever their class, those who fight regularly will gain in stature and authority and will slowly assume greater significance. Soon they will be leading their comrades into battle, not following.
Sorcerers who survive to this age are often heavily pressured to concentrate on providing craft and other services to the camp. for many, it is a case of keeping a low profile and trying to be as useful as possible whilst developing their powers in secret. Without the opportunity to follow their brothers and sisters into battle, this can be a slow process and many become frustrated, instead striking out on their own. So it was for Fanwé, who left her band at a young age to adventure across the plains and battle the Hulun's enemies head on. Others are drawn towards those small pariah bands who cause such grief for all tribes.
It is normal for Hulun to marry at 21, but since plainsfolk usually marry for love rather than political reasons this can take a little longer. Marriages rarely occur within bands, usually they taking place between individuals of separate bands. Plainsfolk- and especially Hulun- almost never marry outside their tribe. The exception to this rule is when an individual from another tribe- having been held prisoner or kept as a slave for more than one year- becomes naturalised.
Marriage is for life and there are no formal divorce proceedings. However, given that the band is the primary social unit, rather than the family, it is not uncommon for couples to separate and choose new partners later in life, though this practice is never formally sanctified. K'harg has several children outside of his marriage, some in different bands.
Adepts, shaman and sorcerers rarely marry due to the nature of their role, but it is not forbidden for them to do so.
Mothers will venture into battle, whether full-time warriors, scouts or shaman. Children are taken care of by suitable adepts and other non-combatants in their absence. Under tribal law, however, a woman my not go into battle if she is pregnant, unless she invokes the will of Temera, mother-at-battle.
Finally, an important rite of passage upon reaching full maturity is the receipt of a personal mount. Every Hulun spends their entire life around horses, learning to ride and to care for them, but only at 21 will they be granted exclusive rights to a mount of their own. The great festival of Miromar, the horse spirit, held at the summer solstice, celebrates this union with at least as much reverence as a tribal marriage. It is no small coincidence that the summer solstice is also the perfect opportunities for both young adults and more mature plainsfolk to meet suitable partners from outside their band.
31-50 (senior band member)
From the age of 31 the average Hulun member will have a senior role within the tribe. By now they will have lost more than one third of their age mates; a fifth of those whom attained adulthood at the same time as them will also have passed. Most of those will have died in battle; those that survive represent either the strongest or most cunning. Unsurprisingly, it is from these ranks that the war leaders are drawn.
Not all of those at this age are natural war leaders, however: some will be masterful herders or horse breeders or leather workers. Though the intense training they received in their youth is not lost- and there will have been many opportunities over the years to extend their battle practice- most will now have children of their own and will begin to realise that it is time for the young men and women of the tribe to take on some of their responsibilities.
Senior members are particularly active in trade and negotiation with other tribes and bands: during "the meet" it is they who conduct the majority of horse-trading (both literal and figurative) that occurs. It is also their job to pass on their skills to the new generation: as adepts, scouts, warriors and craftsmen. It is they who assist those making the difficult transition from child to young adult- at the behest of the elders, of course.
Shaman that reach this age will often find that they are in a position of authority within their band, and will enjoy some degree of political influence if this is the case. Others will still be at the mercy of an elder shaman, and may seek out new bands or even form a band of their own. In this endeavour they will find strong support amongst some of the warriors who might be frustrated at the the leadership of their band. Most often this occurs naturally, and is common following prolonged periods of population growth. At other times it can result in bitter feuds and inter-band conflict.
Those still engaged in battle by their forties will face astonishing mortality rates: though more skilled and experienced, they are often leading the vanguard in battle. Their strength and dexterity is compromised thanks to their increasing years and- in spite of their increased wisdom- they have a tendency to take greater risks. For this reason it is the craftsmen and women of the tribe who are more likely to make it to fifty.
One important milestone in the life of the plainsfolk is likely to be reached in their senior years: the death of their horse. Those not slain in battle are likely to live for twenty years or so and the majority of their life will have been spent with but one master or mistress. Horses are honoured with a full funeral and ritual cremation; it can be a life-changing experience for a tribesman to lose his mount after so many long years of loyal service. Many struggle to take on another mount and retire from battle all together.
51+ (Elder)
Only 16% of all Hulun born make it to 51. Those that do are either strong as an auroch, preternaturally lucky or extremely cunning. Survival brings with it the rewards of a quiet life and political influence: whilst warriors and chiefs make decisions about battle, the elders govern the everyday life of their band and the tribes as a whole. They approve marriages, negotiate with other bands and tribes and decide the path that young Hulun should follow. They do not ride into battle, unless they deem it utterly necessary. Few elders are warriors.
Sorcerers form a disproportionate number of such elders, and it is usually only once they have reached this age that they feel confident enough to stretch their powers. Some may have been only marginal members of their tribe, quietly biding their time until their powers and influence are unchallenged. Others have returned from long years of wandering to direct their former tormentors. As has been said, many are wary of being challenged by young spellcasters and ferment superstition to eliminate them from the political picture. There is no clear definition of "witch" in Hulun culture, but generally it is used to describe any spellcaster who uses their power for selfish or malicious means. Ironically, it is the people who most fit this description that feel emboldened enough to launch the accusation of witchcraft against others.
Not all elders are sorcerers, of course. Shaman who reach this age are almost always the spiritual leaders of their band; many exert influence over the neighbouring bands or even the whole tribe. So it is with Moraath, who now bears the title of High Shaman of the Hulun. It is her job to oversee the spiritual well-being ofthe whole tribe, to liaise four times a year with the druidic council and to ensure that the spiritual calendar is observed.
Becoming an elder isn't automatic, and there is no special ceremony upon one's fifty-first birthday. For warriors, retiring from battle marks the transition, but for others the moment is less clear. Those with special roles within society- shaman and adepts- will naturally assume the position as their superiors die from old age. For other members of the tribe, the process is more organic, but there exists one cultural practice that sets them apart.
Life amongst the Hulun is communal: the band comes first, then the family, then the tribe; all under the watchful gaze of the gods and the spirits. When the Hulun reach their elder years they often find themselves sharing communal tents with those of similar ages: they may have stayed with their children, only to find that the growing brood of grandchildren push them out of the family tent. In a practice that mirrors their time as a young adult, many elders stay in communal tents with non-family members. Quite naturally, they fall into step with the tribal leadership and soon find that their idle chatter has powerful consequences for their band or even their tribe.
At sixty five, Fanwé is the oldest member of K'harg's band. Few make it to this venerable age, and many secretly fear what will happen when she comes to pass.
Death
The Hulun believe that all men and women have an immortal soul that though separate from the body is inextricably tied to it. When Hulun die, it is right that their soul ascend to Raad, the Lord of the Skies, where they will serve him in the heavens. However, only those who have lead honourable lives and honoured the gods enjoy this privilege. Even then, it is vital that particular rituals are observed to ensure safe passage.
Boros is both the god of the dead and the god of knowledge. In his latter capacity, he gave fire to the Hulun, amongst many things, and it is fire that is utilised in the treatment of the dead. The Hulun believe that the body and soul must first be separated to ensure that Boros can guide them to heaven: to achieve this, the Hulun cremate their dead. The smoke represents the soul ascending to heaven, the ashes the body that is returned to Empala. If the deceased was slain in battle or hunting or otherwise killed in service of the tribe or the gods, then the matter is straightforward. Those who die without glory, however, require special rites and preparations which can last for several days. The exception to this rule are young children, who by Hulun tradition are born innocent.
If a soul has led a particularly evil life, if their body is not cremated, or if proper rituals are not observed the Hulun believed that their soul will be trapped upon the earth, usually manifesting as a malevolent or evil spirit.
As a nomadic people with limited access to timber, it is not always possible to conduct the full funerary rites. This is often the case during times of war, when bands of warriors may be fighting running battles for several days and are not able to either return the bodies of the fallen to their band or conduct a full funeral. In such cases, it is necessary to bury the dead with piles of stones. This prevent the body from being interfered with by predators and allows relatives to collect the remains at a later date so that a full cremation can be conducted. Under tribal law, however, these bodies mus be retrieved within one year or else the soul of the dead is doomed to walk the earth for eternity. Such bodies are left to rot, and across the plains stone cairns at former battle sites stand as grim reminders that unsettled souls still walk the earth.
The powerful magics of necromancy are not unknown to Hulun sorcerers, but few possess the ablities to carry out such spells as "raise dead" and "resurrection". Combined with the tradition of cremation, death is very final for the Hulun. Of course, there have been powerful spirit shaman who "recall" the spirits of those who have passed. To the Hulun, this powerful magic is considered taboo.
Despite their belief in the permanence of death, the Hulun do believe that on rare occasions the gods see fit to return the souls of great heroes to the earth. Only under such special circumstances would Hulun support the notion of reincarnation; if it is accomplished by magical means, they are either sceptical or critical.
At the autumnal equinox a grand meet is held to commemorate both the passing of summer and the lives of all those who have died over the preceding year. Particular attention is granted to those souls who, for whatever reason, were not accorded proper funerary rites. Prayers are uttered and rites conducted, and on some occasions spirit shaman receive powerful visions as to what needs to be done to ensure that even those souls once considered doomed can be returned to Raad.
No comments:
Post a Comment