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| Songaskian Masaya | |
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| Nations and States | |
| Full Name | Songaskian Masaya |
| Pronunciation | Song-gah-ski-an Mah-sai-a |
| Capital | Korbamakora |
| Official Languages | Sofaal |
| Regional Languages | Common, Sofaal, Faraddi |
| Sovereign State | Yes. |
| Government | Monarchy |
| Current Ruler | Massya Musamansa Koné |
| Population | 3,250,000 |
The Songaskian Masaya was once a world superpower engaged in slaving operations across Aloria, in covert battles of espionage against the Regalian Empire, with one of the greatest armies in the entire world. Sadly, such things are of the past in the present day. Following devastating wars and conflicts that have embroiled much of Farah’deen, their military is bled dry, and their current leader seeks to rebuild himself and those nearby nations who were allied with his people. To do this, he has turned inward and, where there was once much news, talk, and discussion, the Songaskian Masaya is now rarely mentioned in conversation. Yet it still has a unique tradition and history perhaps unparalleled in Aloria.
Etymology
The Songaskian Masaya is a simple term, as when translated from Sofaal, it means “Kingdom/Empire of the Songaski.” That is exactly what the nation is, an empire home to the vast majority of the Songaskian population of Aloria.
History
The Songaskian Masaya can trace its founding to 103 AC when the first remains of the Sariyd Empire were conquered by the Songaskia. Emerging from the Great Storm, the Songaskia were united by the memory of the Black Desert Dragons, with a destiny to rule Farah’deen and removing the insolent Qadir, who had dared to try and kill off the Black Desert Dragons, from their position of power. When the conquest came, it was swift, as settlement after settlement of Qadir fell to these children of Dragons, the Qadir weakened by such a fundamental devastation of the landscape and often, their city infrastructure. Soon though, the Songaskians required a leader, and the eldest male child of all the Songaskia is said to have been chosen by the Dragons and the sun to fulfill this role. Oumar Koné rose into the position gloriously and so completed the main conquest by the end of 140 AC. Under him, the faith of Shambala emerged, separating itself from the Dragon Worship that had taken place before. Oumar Koné then set about organizing a number of grand projects. The first was a thrust south, in a bid to take control of the Almina Peninsula where a large number of Qadir were known to be gathering. The second was to begin constructing a Songaskian capital at the core of the former Sariyd territory they now controlled. The final action was perhaps the most minor, which was to send forces to scout the north and establish a local presence there. This last act was also one of his most unknown, as he gave the mission personally to several Songaskian families he trusted. Why he kept it a secret from the wider population of his court is likely because he feared Qadir spying and any attempts by that Race to undermine Songaskian expansion.
By 170 AC, when he passed away, the Masaya was secure in its position. Its nobility, personally invested by Oumar Koné into their positions of power, helped run the military while priestesses of the Shambala faith helped unite and control the realm. The ruler who followed him was also fairly effective, that being his son, who was crowned Oumar Koné II. He reigned far shorter than his father, at a mere twenty-one years, and his reign also saw the first major losses suffered by the Masaya. The push into the Almina Peninsula started by his father stalled as the Qadir in the region fully devoted themselves to their new focus on machines, crafting weapons of war that could go toe to toe with Songaskian military power and their Magic. At home, he was an earnest administrator and a generous ruler, and it was under him that the final stones were laid on Korbamakora, “The Golden Pearl City.” It was also in this era that the Qadir within the Masaya finally began to experience greater freedoms, and when the cruel, near chattle-slavery of before was phased out in favor of a more gentle servant-style life. All of this adds to him being remembered fondly by the citizens of the Masaya, though also as a somewhat tragic figure, particularly due to his death. Said death was on the field of battle in 191 AC against the newly emerging Khaneh Qadir Culture and their zealous state of Mooriye, who put a halt to the Masayan dreams of a fully unified Farah’deen. The young man who followed after him was his first son, Youssouf Koné, but much like Henri II of the Regalian Empire several decades earlier, the man was entirely unsuited to rule. He was solely interested in hedonistic pleasures and had a lust for both sexes said to be insatiable. The Six-Month Massya as he is known today was deposed within that time in favor of his younger, pious, and very adventurous brother Djibril Koné, who promptly exiled his brother to the north where he was never seen again.
Djibril Koné began his rule with a promise: to spread the word of the sun across wider Aloria. In his reign, the first exploration ships of the Songaskian Masaya were sent out and, using Qadir maps and knowledge, made connections with wider Aloria. On land, he sent preachers into the Almina Peninsula (very unsuccessfully) and up into northern Farah’deen, to investigate reports of other Songaskian-led states. The bad news crashed down on him all at once: first, they were not the only great power in Aloria, as the powerful and rapidly growing Regalian Empire possessed vast territory on foreign shores; next, word reached him of the Hadrav’yan corruption of Shambala into a Unionist sect; finally, the Regalian Empire had harshly rejected his words of peace and the place of all under the sun in favor of their Imperial Spirit. But there was also good news. The two other nations in the north were very eager to re-establish ties with the south, and so the plans were laid to ally them with the Masaya in return to their destruction of the abomination that was Hadravia. Then, there was the discovery of the wider slave trade, specifically thanks to the Altalar. A whole new world of Races opened up to the Songaskia, and they sought to obtain as many as possible. Within three years, the vessels of the Songaskian navy were now all state-sponsored slaving vessels and while most were merely transport vessels, for slaves acquired from the markets of southern Daen within Altalar lands, others were raiding vessels to steal people from the coasts. Thus began the Masaya’s dealings with the outside world in a big way, and Djibril Koné oversaw many personally. He died in a freak naval accident while touring newly launched slaving vessels in 239 AC.
His successor was his son, Djibirl Koné II, who was perhaps one of the few Masaya who had to do almost nothing for much of his life. Slaving operations were effective and profitable, especially after the Regalian Pessimism began the decay of the Regalian Empire, while his nobles were all competent field generals and effective in the conflicts they engaged in. But it seems that Djibirl Koné II had one weakness: infertility. That and his lacking physique made producing an heir very difficult for him, and it is said his heart gave out while under the care of “professional women” seeking to reverse this affliction in 270 AC. The title of Massya was suddenly contested, for the first time ever, as several women of the noble family and their male allies made grasps at the crown for their own branch of the family. But it was ultimately Ayoube Koné, his cousin, who stepped into the role thanks to a cabal of priests, priestesses and slaving-focused nobles who united with his mother to put him into the role. This also uplifted his younger brother, a stern militaristic youth, who would grow into a strong and experienced general. Under his leadership, the Masaya faced its first major problems as the Regalian Empire much more decisively became an opponent on the world stage. Spy games between the powers occurred and, when the Regalian Empire came roaring out of the Regalian Pessimism, which had crippled it by defeating another world power, the Essa Empire, the tension was increased. Ultimately, it all came to a head in 302 AC.
The day after the Regalian Empire destroyed the physical form of the Archdemon at a major harvest celebration within the City of Regalia, the sun shone more brightly than ever before and the Songaskians noticed. The religious caste immediately rushed to court, urging the Massya to take action, soon shaping the event into a call from the sun for the Masaya to be daring, bold, and bright. Thus came the First Songaskian War, a costly enterprise that neither side ended up entirely winning, though the Songaskians did get vast wealth straight from the Imperial District of the Regalian Empire when they pulled out of the City of Regalia. Then, he died, killed by a Hagaan when riding his horse through the desert. This kicked off a new power struggle, as his wife, the lady Afua Okoro, protected her young and installed-as-king son Musamansa Koné. Opposing her was her husband’s brother, Kusamanu Koné, in league with a large element of the military fearing that her moderate ways would reduce their power and, most importantly, decrease the chance that a new offensive could be launched against Regalia anytime soon. Additionally, they felt that the child, then only 14, should have a regent until he became of age. Thus, the capital city became a battleground, but Afua smuggled her son away with the aid of the Regalian ambassador to the Masaya court, and so he then lived within the Imperial Palace for the next two years. His uncle became the new Massya, imprisoning his sister-in-law, and engaging in efforts to try and reinforce the military. Ultimately, this helped little in the Second Songaskian War, which saw Regalia ultimately on a warpath through Farah’deen before suddenly retreating, putting Musamansa Koné in charge of the lands they had captured, and thus he fought his uncle. The Songaskian Civil War that followed was destructive, but ultimately it came to an end when Emperor Cedromar I turned the Sihai away from supporting the pact they had made with the Masaya and the Altalar states of southern Daen. With his position weakened, the uncle yielded and left the major offices of power. His nephew, though young, has been energetic in the cleanup effort of his nation. The young man is no puppet, as any with a mind will know, but his efforts thus far have been internal and so the Songaskian Masaya as a nation endures, though fairly silent on the world stage.
Government
Much like its competitor state of Regalia, the Songaskian Masaya is built around a monarchy, with one supreme ruler (the Massya) and a royal family at the top, with an aristocracy delegated to help run the state. However, the aristocrats within the Masaya are much more powerful than those of Regalia for one key reason: their military power. Military merit is highly valued with the Songaskian Masaya, even more than family reputation, as it is the aristocracy who controls the military. This leads to a strange society of leadership where leadership is always changing, as is organization. Flaws, failures, or weaknesses on the battlefield, no matter how minor, are easily exploited by political rivals or families seeking to maintain their position and disrupt any who could challenge them. For example, a high noble will always be a person of considerable military skill, but one incompetent mistake by their heir can result in their family being dropped from nobility altogether. Despite this chaotic system, the general staff of sixteen remain in control of the sixteen Districts under their control, each is focused on a major city and the surrounding area. Only one family has remained constant during the history of the Songaskian Masaya: the Koné family. Their rule has generally been strong, and thus their nation has prospered from this. As for the role of the Shambala faith in their government, its role is fascinating. As a faith, they are literally the force that holds the nation together as, while at the top of the chain, there is organizational chaos, on a local level, the priestesses of Shambala are a great boon to ensuring local affairs are handled effectively. Bureaucrats and administrators are minimal and play minor roles in regional civil government due to the sheer number of slaves doing the majority of the work in base industries. Additionally, no families are ever taxed, since their materials and supplies are more effectively shared around, negativing the need for a demanded minimum. Because of this, those at the top, whoever it is, simply need to ask those below for the appropriate papers and it is often supplied very quickly and with a high level of accuracy.
List of Rulers
- 129 AC to 170 AC - Oumar Koné I
- 170 AC to 191 AC - Oumar Koné II
- 191 AC to 192 AC - Youssouf Koné, the Six Month Massya
- 192 AC to 239 AC - Djibril Koné I
- 239 AC to 270 AC - Djibirl Koné II
- 270 AC to 303 AC - Ayoube Koné
- 303 AC to 303 AC - Musamansa Koné
- 303 AC - 305 AC - Kusamanu Koné, the Usurper
- 305 AC - present - Musamansa Koné, the Rethroned
Law
The Songaskian Masaya has a very different set of laws and structure in their judiciary than the Regalian Empire, largely thanks to their faith of Shambala but also due to their societal beliefs. The most extensive areas of this legislation is in the realm of slavery and the rights of the enslaved. It should be made very clear: Songaskian slavery practices are not nearly as cruel as Altalar and Ailor slavery practices. For starters, while people are property, branding or permanent harm to an individual’s body as punishment or as a form of indicating ownership is extremely rare. Instead, Songaskian slaves possess collars, wrist bands, plain clothing and other similar aesthetic accessories that denote their position as slaves when compared to the others around them. Additionally, while Songaskian slaves are technically property, they are also acknowledged as living beings and often live lives more aligned with those of servants. Songaskian slavery as a whole was once rather cruel, a vengeul streak running deep through their society against the Qadir who dared to harm their progenitors, but time and valued service tempered that rage. As a result, all slaves are seen as valuable to a Songaskian household and to the Songaskian cities they reside in and are treated fairly well as a result. They may not leave the city (or District should a master be particularly generous or require special services) they live in though, and runaway slaves are dealt with fairly harshly, as it is seen to be offensive that such slaves should seek to shirk the glorious kindness of the Songaskians. Finally, their slavery-related laws deal with the conditions for slaves to be freed, what slaves can be freed, and when. Children born to slaves must be slaves themselves, but those born either from a slave to a non-enslaved will automatically free the child. Additionally, slave children are allowed to stay with their mothers and fathers, the cruel separation practices of the Altalar a rare sight to see, and grow up treated well. They may not be traded or sold until the age of twenty, which is the age the Songaskians consider to begin adulthood. There is also one core tenant of Songaskian slave law that runs throughout all of these other rules: No Songaskian may enslave another. To do so is the epitome of darkness, however, the practice can be sanctified by the priesthood of Shambala if the Songaskian is of an enemy state, an orphan, or a criminal.
Given all of this, one might expect that in the order of their society, Songaskians are raised above all other Races. Oddly, this is not true as, instead of possessing the layered system of status within their society, the Masaya has only two: enslaved and free. Enslaved individuals do generally have less legal rights than the free, but can still equally defend themselves from charges, though oftentimes a representative is selected by their owner to represent them in the matter. As for the free citizens of society, while all other Races are essentially equal, the Songaskians possess an internal hierarchy that, while not codified into law, is so entrenched into their society that it might as well be. This hierarchy is focused around the different Heritage Lines created by the four types of Dragon that supposedly existed in ancient times. Any who lack connection to these Lines are called Farborn. Some are Songaskians from other regions, not enslaved but held for ransoms that never came, or who are from families who essentially “flunked out” of their respective Heritage Line due to bad work or bad actions. They aren't treated as lesser by other Songaskians, as Heritage lines are largely features of cultural expression, and so do not often assign importance or significance to one's life.
As for the rest of the laws in Masayan society, many mirror the ideas found in Regalian Law against public disorder, misconduct, and so on. Their law is also egalitarian and justice has long been applied equally whether female or male. The administrators of this law are two bodies, the local guard forces, and the priestesses of Shambala. The local guards within the limits of a city are often a mix of free and enslaved people, the enslaved individuals normally kept by guard commanders and the like and serve in a similar capacity to the Regalian Guard, with overlapping patrol routes and a great number of them helping to reinforce order rapidly when crimes occur. There are a number of minor crimes, petty theft, financial crimes, and so on, that only they handle and dish out fines and appropriate times in jail. But the major crimes, such as murder, are reserved for the judgement of the priestesses. These Mages are very powerful, not just because of their Magic, but because they are said to speak for the sun. Their system is far less kind than those of the guards and functions on a very cut and dry four strike system. Before a fourth crime, physical punishment before the public is done, increasing in severity each time and based on the crime, hands or fingers can also be chopped off as a permanent physical reminder of it. From then on, if crimes continue to be engaged in, jail sentences ranging from five to twenty years are instituted, though while in prison, they are expected to reform and commit time to work like agriculture out in the fields with enslaved people, thus learning a trade to help them when they get out of jail. Alternatively, some are promptly pushed into servitude based on their age, social standing, and their crime at any stage of this process. If a fourth crime is committed, the criminal is believed to have shown that they are utterly unable to reintegrate into society and so they are incinerated in a grand public display by the sun disk towers of the local Shambala sun temple.
Foreign Relations
The Songaskian Masaya was once the enemy superpower to the Regalian Empire, the two nations possessing a network of allies in and around Farah’deen through with proxy wars were fought. On the side of the Masaya, their allies of Saruhanna, Malifant, and Harron, and against them on the side of the Regalian Empire, Al-Alus, Hadravia, and Califaera. Mooriye was independent of both parties, though fought for the preservation of Al-Alus and thus could also be considered a Regalian ally. But in the wake of the First and Second Songaskian Wars, the Bone Horror Crisis, as well as the Songaskian Civil War, this line in the sand has been wiped away. While the Regalian Empire and the Songaskian Masaya certainly retain ties to their allies, there is little to no conflict as the Masaya’s side rebuilds itself and the Regalian Empire has turned elsewhere. The Masaya, which once would have exploited the lack of material and military equipment sent to Regalian allies, is now more concerned with repairing the damage of three devastating conflicts. Overall, the Regalians and the Masaya are more friendly than they have been in the past, but this is with a heavy undercurrent of suspicion from both sides. As for ties elsewhere, the Songaskians have long maintained relations with the Sihai in the Far East, shipping foods and materials to the nation in return for the same. They briefly also traded magical knowledge, but the political actions of Regalia ceased this. As for the rest of Aloria, the Masaya is disliked by most for the practice of slavery (which has been demonized by the Regalian Empire to the point that few know the gentleness of it) though the final few Songaskian slaving raids occured over a decade ago. The only nation they get along with to any extent are the Altalar, a similarly magically inclined people who also keep slaves. The two trade and deal in many goods, though their exchange of slaves has drastically decreased in recent decades to instead focus largely on other trade goods.
Military
The Songaskian armed forces have long been one of the most prestigious and massive fighting forces in the world. Made up of thousands of enslaved but also a few free warriors trained in a wide range of combat styles within the Districts of the Masaya’s homeland, they are a diverse and powerful fighting force forged in the heat of Farah’deen. The School of Melaak has long been heavily involved in the Songaskian army. They also help maintain social order, as many guard organizations also featured off-duty or loaned military units within their ranks. Unfortunately, this army was devastated by the Masaya’s conflicts against Regalia and themselves. The First and Second Songaskian Wars saw tens of thousands die in efforts against Regalia, as unlike that nation, the Songaskians totally lack gunpowder technology. They rely heavily on their Magic to do the more devastating works of war, but such a thing requires close quarters fighting and sometimes, that was just untenable. Then, there was the civil war that more deeply harmed the nation. Armies and their commanders had to choose sides based on multiple factors, as for the first time, it was not us versus them, but another Songaskian ruler with a legitimate claim to the throne against another. In the years since the conflict has ended, the Districts and their forces have been rebuilt, and while large in number, have yet to be tested against a foe like the old armies were.
Economy
The Songaskian Masaya has a complex economy, with several layers due to the nations they deal with, and also due to decaying trades. Domestically, the various Districts have their own trade between each other as is to be expected. The cities found around the Baouele-Mbene Peninsula and the Desert of Khatil-assatola are of particular value, since they possess the most arable land. Many common foodstuffs are grown in this territory, as are a number of valuable or luxury substances which help sustain the high standard of living for many across the nation, but also international trade to regions like the Far East. Also on a local level in the trade conducted by the Masaya with Hadrityas within their territory. Numbering somewhere around forty, these fortress communities trade clockworks and unique goods for food and metals to help them make their machines. Caravans of Qadir on their Time of Tajul also seek out these trades themselves, and follow routes now well established by tradition to major cities, pearl or otherwise. As for international trade, foodstuffs and exotic substances to the Far East in return for the same is common, and there was also once a thriving slave trade between the Songaskians and the Altalar nations. However, the slave markets have faded with the increase in Regalia’s spread in power, and also because the population of enslaved people within the region has reached a healthy, self-sustaining level. There was also once an undercurrent of legal privateering, where crews could sell their services to the Masaya in return for access to unique goods as well as handsome pay. In the wake of all the recent conflict though, such a trade is fully dead.
Demographics
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Religion
The Songaskian Masaya is entirely devoted to the faith of Shambala. No other faith, aside from the life philosophies of the Esrah Alwattah practiced by the Qadir, is even allowed in their land. They view foreign faiths as impure and false constructs, especially Unionism. However, there has been a change in recent years. For starters, a Unionist chapel was added to the Palace of the Massya as a sign of respect for Regalian emissaries in his court in 300 AC. Additionally, the current Massya Musamansa Koné spent two years among the Regalian Empire, and though he remained loyal to his faith, he has come to believe his people should perhaps lessen their hatred for outside faiths. After all, they accept so many Races, should the faiths of those Races not also perhaps play a role in the Masaya? As it stands though, his only action has been to rechristen and even slightly expand the Unionist chapel within the Palace.
Symbols
The chosen symbol of the Masaya is a relatively simple one, though recognized as a sign of slavery, the Songaskians, and Farah’deen throughout Aloria. That symbol is a yellow or golden rayless sun on a red field. The Masaya’s flag is found all throughout its holdings, but it sometimes also has a solid black ring around the sun to represent the Black Desert Dragons who are both the children of the sun, the parents to the Songaskians, and thus are the intermediaries between herself and the mortal world.
Trivia
- Some suspect that Massya Ayoube Koné was actually murdered by his second wife, Esfihani Kinya Bireh, who was made the Pashawa (military governor) of Regalia during the First Songaskian War. The rumor goes that she was so angry with the peace treaty, she felt her husband had betrayed the nation, and so unleashed a Hagaan into the royal caravan to kill her husband. The rumor ignores the fact that she was back in the capital at the time.
- The Songaskian navy, once a proud fleet of merchant, slaving and piracy vessels, has been reduced to a shell of its former self. Where there were once five Admirals, there is now only one, and out of a fleet of hundreds, perhaps only a few dozen ships remain.
- The province now occupied by the Usurper Kusamanu Koné, Karruman, is essentially a border outpost of the Songaskian Masaya. It covers a swath of eastern territory barely explored by outsiders, and like the Masaya itself, has been fairly quiet, though whispers speak of the uncle plotting to return someday.
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