Xā — Becoming Together — in Adana

Humans find great pleasure in sex and obsess about it constantly. The link between sexual reproduction and pleasure drives our species to mate and be prolific. It is the engine behind our evolution and is above all beneficial, but it also leads to exploitation and power disparity, often expressed in sexual assault. Readers of sff often ask a reasonable question: Why in a world where there are dragons and magic, does rape persist? Storytellers are sometimes condemned for horrific sexual violence, as if the horrors experienced by their characters on the page are an expression of their own fantasies, even when other brutality is somehow ignored. Some authors and critics justify these grim settings by testifying that in medieval times, a frequent backdrop of fantasy stories, rape was not only a common weapon of war, but prevalent even in times of peace.

Indeed, the right of powerful lords to seize sexual pleasure from the weak is widely described in European literature. Known as le droit du seigneur or le droit de cuissage (‘cuisse’ is French for ‘thigh’) or in Latin as jus primae noctis, the right of the first night, the custom of the powerful to seize sexual pleasure without consequences predates Medieval Europe, and is noted in literature as far back as it goes, to the Epic of Gilgamesh, 4000 years ago in Sumer:

 “He is king, he does whatever he wants… takes the girl from her mother and uses her, the warrior’s daughter, the young man’s bride.”

 It seems reasonable, then, that fantasy storytellers are attempting to convey an awful but customary human trait—one that continues to prevail in modern times even in so-called enlightened civilizations. For the most part, then, fantasy readers can safely brush away authorial self-inserted dream fulfillment with thick Barthesian bristles and accept the truthful nature of these sad stories. Still, though, their overarching question still remains: Can we imagine another world and what would be the ramifications of the changes?

Adana’s people differ from our world’s in their expression of sex, violence, and the goals of how intelligent beings come together. Primarily, there is a decoupling of procreation and desire, but this distinction is nuanced. There are indeed mechanical differences written in their evolution and biology that preclude the incidence of sexual assault by creating a dysfunction that interdicts not just rape but even passion. These, however, are less important than that the Seres and Logo of Adana have different pairing goals, which are obsessed upon at least as much as sex consumes humans. 

Sages divide such bondings into three blurry categories (expressed here in their Podagin words), and there is some degree of overlap, because the study of becoming together is an inexact science subject to experiential interpretation:

Koh—a shared desire for physical union. Without traces of Koh, there is no physical attraction. Beauty may be admired and acknowledged but not desired without koh, which cannot be artificially induced except in rare cases.

Xā—a shared desire for a transcendental state where mind and body of each partner are linked. This is a higher attainment than koh, but with all the same restrictions. It is usually cultivated after years of bonding although there are exceptions, including artistry, skill, drugs, and magic. In terms of earth, the nearest approximation is sex under the influence of psychedelics, but well-executed Xā possesses an intense clarity, trust, and vulnerability.

Ēgah—a still higher almost unattainable union of being together not only with each other but with the universe itself. Again, the best Earth approximation is the melting of one’s ego, to become one with the universe while together with a lover who is most trusted and revered. Those who can achieve Ēgah are open to the immense power that is the root of Adana. As such, the most powerful of Adana’s mages lust (mostly futilely) for its realization. 

A few more points must be noted:

1. These are all distinct from procreation, but sex cannot occur without a degree of Koh, no matter the level of physical attraction. The evolutionary engine of Adana is not sex, but Koh, which cannot be seized or forced.

2. Koh is an alien quality. Koh is not love, nor passion, nor desire, although it can be a component of them. Also, Koh is independent of sex, though it might (and often does) accompany the act. A clumsy metaphor is psychic foreplay, but it is both precedent and lasting. Some common expressions for Koh perhaps reveal its nature better. It is sometimes called “streaming through” in the Vidu region, “mixing light” in Reckon and the west, and “stirring aurora” in the south. Some shamans attach a devoutness to Koh and build structure and complexity into the notion, but most just regard it as a prevalent background buzz that is shared, as necessary as air or water for a good life.

3. Bondings, though by and large gendered, do not need to be. Adana’s people—and even those who emigrate there—are almost as gender fluid as amphibians, conforming to the needs of the species, especially when it is under duress. Unlike in Fiper and Forping, there is no concept of homophobia. Attractions to the same sex are not seen as noteworthy. In other continents, this is not true: In Forping, for example, they are common and tolerated but not celebrated. In Fiper, they are forbidden and persecuted. The prevalence of same sex union in Adana is seen by the clerics of Korinta (though not so much by Grexel’s) as a perversion and proof of the inferior character of Adana’s people.

4. Koh bondings are not limited to two individuals. Polyamory is very common, especially in areas where Adana’s gods are worshipped instead of the imported gods.

5. As previously mentioned, immigrants to Adana immediately succumb to the same conditions as the natives. These are seen, especially by the Fiperan immigrants, to be an infectious disease and a source of great frustration and shame, often leading to violence. They see beauty but feel no attraction and are aware of their neutering.

6. Some people of Adana can easily achieve Koh and create fruitful bondings with many partners. Even so, they cannot be forced to produce Koh. There is no means, even magically, of achieving Koh, although there are ways of turning Koh to Xā.

7. There is no industry of prostitution in Adana, and people who can easily achieve Koh are viewed as healers. Jealousy is decoupled from Koh, which is seen as inevitable, but in general, pairings are lifelong, because the sharing of Koh is a deeper bond than either sex or raising children.

8. There is no power imbalance between genders. All of Adana’s people of every gender pursue Koh. Only its most accomplished seek Ēgah, because it is seen as impossible as ambrosia.

Positional Story

Tarn is a fantasy world whose various indigenous people are being observed and eventually colonized by “extratarnials” (ETs). For now, the ETs are content with small interventions, almost never appearing in physical form, so these instances are woven into the fabric of the mythology of the Tarnials. Several times in the past, however, they were less judicious in their actions, and memories of these cataclysms are pervasive in Tarnial cultures.

The ETs themselves shape reality through a weighted democratic form of coherence theory. When Tarnials pray to their dead spirits, demigods, or gods, the ETs harvest their energy and, if they can convince the others, together they adjust the parameters of Tarn and its Tarnials. Smaller wishes work best, because they demand less ET effort.

The planet is in its young middle-age, seismically active, yet stable enough so civilizations can develop. It is the fourth planet of its solar system and has two moons. The polar ice caps, while still robust, are in retreat over the last 25,000 years.

Tarn itself is a number of great continents with cultures of heterogeneous technological advancement. The story will focus on Adana, a continent situated mostly south of the equator, in what is labeled as the “eastern” hemisphere, between three oceans (Huga, Edoka, & Choda) and two seas (Vimu & Vidu). Adana indigeneous peoples, the Adanials, measure time relative to the second catastrophic event of their past, the Fall of Corkul, so dates prior to it are denoted as negative followed by FC and after, optimistically, EY for Enlightened Years.

The most advanced civilizations are found on the continents of Fiper and Forping. The oldest Tarnial fossils are found on the islands of Nata and Tura southwest of Forping, but civilization likely began in Forping several times. The story of Tarn is a series of civilization developments followed by calamity, some of them caused by the Extratarnials. Sometimes, artifacts are found from more advanced technological age, and much of history has been lost among the current scientific community. Clearly, these are not the most enlightened years.

The migration to Adana came in three directions. The most ancient migration came from Jakira (from tribes of Fiper) and the Tarnera Ocean. The second migration arrived through Salo and Gansa (the origins being Forping). The final migration came from the east across the Edoka from Tura, Nata, Fiper, and Forping civilizations. Arguably, this last migration still continues.

The main story is set in 1362 EY, and the first settlements in Forping date from -24,000 FC, so there are approximately 25,000 years of Tarnial civilizations. Adana, however, is a much younger continent; its oldest settlements are from approximately -6000 FC. Like the other continents, Adana’s growth has been curtailed by interventions. The two most spectacular were a long-running event called the God’s War (from -3500 FC to -2500 FC) and, of course, the Fall of Corkul itself.

The question of Tarn is one of science and technology versus magic and religion. Technologists often laugh at primitives, because to the unenlightened, technology is indistinguishable from magic, but what if magic truly exists? Wouldn’t the desire to seek scientific answers instead of accepting the violation of reality also be a weakness? Finding some measure of truth is the purpose of this world and its stories.

Magic System Philosophy

There are a number of theories about how to best implement magic systems in fantasy world. For the magicians of Tarn, I have adopted a system that parallels the research of scientific thought. Theorems about how and why magic works are vigorously debated. We do not assign any of them to be “correct,” but whether the theories stand up to testing.

Adana Colonization

Adana, the richest of Tarn’s continents in natural resources, has been the subject of numerous extra-hemispheric colonizations, culminating in The Just Division, where Adana’s territory is divided into three by the warring powers in 1250, a year after The Great Peace.

Here are the major phases of the imperialist effort to dominate Adana:

Here is a list of tribes who are considered native to Adana (“Native” in this sense means the tribes existent in Adana at the time of the first settlement of Hopa):

Note 1: One linguistic theory has Adana as the source of Jamna and Gandorin, noting that while these two languages are similar, neither one has much commonality with Tarnin, Sandin, Kire, or Feesil.

Note 2: Another theory has Gandorin speakers arriving from Jakira before Sanpida and Tarnela settlement in Hopa and subsequent displacement after further Jakira settlements.

Note 3: The language Jakara is the lost ancestor of Tāba, Akim, Framan, Fangona, Trubel, Putorin, Caldorin, Kaymin, Lumin, Rubin, Ruthian, and Jamna of Jakira

No sages know this, although some scholars in Forping are arriving at this conclusion. Only the Zookeepers know for certain.

Important: Two Logo unique to Adana are Tulkan and Frama. One theory of the origin of Caldorin is that it was taught by the Tulka. In any case, Tulka people and Caldorin continue to have a close relationship, but some scholars insist Caldorin developed independently. Framan is more complicated than any Sere language, but the libraries of Framan contain the only known Jakara text. Among them are translations of the Tales of the Dawn and Lists of the Ancients. Framan are constantly engaged in copying their knowledge, so that it never fades, and their rigor is famous.

Here are the tribes where it is complicated to determine whether they are natives:

These are refugees of the Gods War. Many fought almost to the end for Sanpida and Tarnera, but some escaped to the southern polar region. Later they claimed large portions of Adana, but after Mulkarda losses in the War of the South, their power is greatly diminished, and the Nusila have largely been conquered by Camel‘s armies, with Grexelan assistance, but still remain resilient.

Here are the tribes currently settling Adana considered to have foreign origins:

Tirilin peoples were most active immediately upon their arriving in the E. Hemisphere, settling Semex (1559 BFC), Sana (1250 BFC), Koril—the northernmost point of Adana! (980 BFC), and Dalgor (950 BFC). Semex, Sana, and Dalgor actually lie on New Tiril, an island in Vima. Tirilin cities are their own states, but their Empress of Stars is the nominal head of state, and the capitol lies in Semex, on the equator. Tirilin people also settled the colony of Noli, in Jaleel.

Despite being “outsiders,” Tirilin people are welcome throughout Adana. Their aristocratic families form bonds with people of other nations. They are known for their shipbuilding and craftsmanship. Neighbors of the Focks and generally peaceful rivals of the Unglics, Tirilin strength also lies in ties with Forping. When Semex was first settled, magic was still legal in Forping and was widely practiced in Semex, which could easily draw from Adana’s roots. The Purge of Magic in 1498 BFC caused a great influx of fugitive mages and their families, but relations remained friendly. In general, Forping nations consider Tirilin people as quacky cousins, while on a more practical level see them as a vanguard force against Fiper colonization of Adana, when it becomes necessary, which (they almost all believe) it surely will.

The Fock: Of all the Fiper peoples, one of the most feared are the Fock, because of their military might, especially at sea. In Fiper, they maintain a stiff independence. The Fock are generally more secular than the Korintan and Grexelan and often resent their monotheistic ways, considering it ludicrous. This judgment is shared by many native Adanans too. Notably, none of Adana’s native gods are monotheistic.

Many of Tarn’s greatest warriors and navigators have been Fokarin. They are ubiquitous in the courts of the greatest northern Adana cities. Because of their court connections, they are often recruited as advisers, as well as spies. Their skill at arms and dedicated training is demonstrated in their athletic competitions, as well as the fervid market for their services in battle, usually in leadership roles.

Unlike the other Fiper immigrants, the Fock are happy to conform to the beliefs of the native people, as long as they, in turn, are left alone. In Fiper, the Fock generally have no Grexel/Korinta following, but in Adana, things are murkier. Both religions have had some success recruiting the Fock to their side, but the larger share remains uncommitted. Many Focks, in fact, openly worship Adana gods in defiance of the followers of Grexel/Korinta.

Important Cities of the Fock:

  • Ubar (2350 BFC) (about 25% of 100k) 25k
  • Anite (2350 BFC) (about 25% of 100k) 25k
  • Dorksur (2180 BFC) (about 15% of 100k) 15k
  • Stockle (2139 BFC) (about 40% of 150k) 60k
  • Sorgon (2130 BFC) (about 10% of 60k) 6k
  • Tupif (2115 BFC) (about 10% of 80k) 8k
  • Varva (2100 BFC) (about 15% of 60k) 9k
  • Fosor (1500 BFC) 60k
  • Tederox (1400 BFC) 90k
  • Ingor (1200 BFC) 60k
  • Famnin (1200 BFC) 50k
  • Wortel (1120 BFC) 40k
  • Tangil (1050 BFC) 200k
  • Farol (900 BFC) 50k
  • Kinmay (700 BFC) 80k
  • Tora (120 BFC) (about 20% of 150k) 30k
  • New Tangil (200 EA) (about 60% of 50k) 30k

Grexelan and Korintan are rivals, both of Fiper origin, each proclaiming different versions of their god to be the only true god. They also intensely proselytize, but It turns out the people of Adana already have gods. As these two peoples gobble up more land and power in Adana, they also coerce more natives to their flocks, sometimes violently. Even so, the conflict between them, as well as their continual wars with the Focks (another people of Fiper), has allowed Adana to develop a strong level of independence, one that must be crushed for Grexelan and Korintan churches to achieve their goals of domination.

Important Grexelan cities of Adana:

Larger numbers live in smaller cities or pastoral regions. It is important to remember that Adana is only about 10% urban. Here are the important Korintan cities:

Tivoli: From 3800 BFC to 2880 BFC, the Tivoli rose to become a great world power, at one point dominating the Tarnera, but it became entrapped in the Forping Civil War and attracted Korintan attention, who helped Tivoli rebels overthrow their emperor and then instigate a civil war that left the Tivoli so weak they lost Nata, Tura, Surad, and their Forping holdings. They now only rule Mari. In terms of Adana, Tivoli influence many ports along the southeast Edoka coast, especially Mulkarda, but they also have a presence around Setch and even New Setch. Tivoli aid is often given to the Tāba peoples, who live on such inhospitable land.

Turil (Tura people — unique language, which may predate even Forping languages, some similarity to Larira, Turil people may have settled Forping too. Turil language, however, has evolved continually.)

In any case, while there are no cities with large Turil populations, many inhabit Adana, particularly the courts of the north where they are especially active as artists, comedians, stagecraft, and music. The most famous have large fan followings and influence.

Aside from their language, Turil culture is also defined by their religious apathy, being almost as secular as Forping (where religion is generally outlawed.)

Unglic

The Unglic civilization stretches back to 6100 BFC. They were enslaved first by the Tura and then by the Tivoli. Before their enslavement (c. 3750 BFC), the Unglic were a powerful empire whose influence stretched across the Tarnera. After the Tivoli defeat at the hands of the Fiper zealots, some enterprising Unglic resolved to explore the Vima, settling first on Gansa, before expanding to Adana itself.

Unglic expansionism and piracy in the Vima, Vidu, and Chada are a constant presence in the history of Adana. Unglics dominate Gansa completely, relegating the native survivors to a rustic existence of dell and wood. While Adanials have resisted Unglic expansion on Adana itself, no other peoples pose any threat to their outposts in Gansa. Their ships ply the neighboring waters and their range has increased with their fearlessness.

The most significant event in the Unglic history was the rise of The Believer (born in 420 EA) who ascended to the Astral Plane in 450 and transformed into a demigod. The Believer unified all Unglic people in a common religion, as well as matriarchal rule before ascending again in 840 EA. Unglics are not monotheists, but they do only worship The Believer, and much of their sphere of influence is the same.

Timeline (from an Imperialist perspective):

2600 BFC — Unglic colonize Jaleel

2500 BFC — Fiper intervene in Nata for Korintans. Unglic colonization leaps as they try to survive Fiper repression.

2500 BFC — The Gods War ends in catastrophe.

2400 BFC — Unglic colonize Hanch on the island of Gansa

2375 BFC — Tivoli colonize Jaleel

2350 BFC — Fock (of Fiper) push into Sudal. Their move dooms the Sudal natives. The existent population of Korinta, Unglic, Tivoli, and Tura will soon, in turn, colonize Adana’s Gilthora Valley, Setch, and other Edoka seaside cities like Corinta.

2300 BFC — Unglic conquest of Gansa is near complete. Most of its natives were annihilated. Fock piracy plagues the Edoka and the Vima.

2260 BFC — Fock raid Luan settlements in NE Adana. This was the first Fiper aggression in Adana. Long war of resistance against Fock colonization is eventually another loss for Adana. 

2250 BFC — Unglics aid Luan in repelling the Fock raids The first people to come to the aid of Adani were the Unglics who had recently exterminated the natives of Gansa. The Luan and Unglic form an alliance, and Luan expands its influence in Adana.

2150 BFC — Unglic and Luan alliance ends, and a destructive war begins with Unglic in retreat and Luan expanded. Over the next 200 years, Unglic will seize power over much of the Luan land. Along the way they will drag the Akim and Kaymin into the fray. The resulting war, The First Unglic War, proceeded in spurts, each separated by a peace treaty, later broken by one side or another.

2120 BFC —

2100 BFC — Fock settlement in the Walvinder delta increases.

1950 BFC —

After the First Unglic War ends, NE Adana becomes a mix of Luan (and other Lumin tribes), minority populations of Rubin, Akim, and Kaymin, along with the foreign Fock and Unglic. Because of eastern and then northern tribal movements in reaction to The God’s War (The Great Diaspora), the Rubin, Akim, and Kaymin are pushed closer resulting in scarcity and conflict and further displacement across The Saw into north Walvinder Valley. These factors combined to create conditions for the development of a northern Adana shared identity over the next millenia, which culminates first in the rise of nations and then the Safarora Empire.

1620 BFC — Settlement of Corinta by Korintan (Fiper)

1600 BFC — Old Setch settled by Tivoli (Tura)

The sworn enemy of the Unglic. The Tivoli settled almost as far from them as possible and still remain on Adana. Old Setch becomes a naval power and a banking center, known for its security and discretion.

1400 BFC — Tederox is settled by Fock (Fiper)

1250 BFC — Sana settled by the Tirilin. (Forping)

1200 BFC — Fock settle cities in Ingor, Famnin, and Wortel. (Fiper)

1050 BFC — Fock settle Tangil (Fiper)

1050 BFC — Korintan settle Corkul (Fiper)

1000 BFC — Setch settled by natives like Rubin, as well as Tivoli, Korintan, & Cassandra

980   BFC — Koril settled by Tirilin (from Forping)

950   BFC — Dalgor settled by Tirilin (from Forping)

950   BFC — Roxal settled by Tisol (from Nata)

950   BFC — Grexelan settle Quemsu (Fiper)

900   BFC — Vilory settled by Grexelan (Fiper)

900   BFC — Fock settle Farol (Fiper)

Note: During the years between the settlement of Corkul by the Korinta and Quemsu and Vilory by Grexelan, these two peoples fight a civil war of influence for the sun god’s favor. Forping is mostly uninterested in Adana (except the “wacky” Tirilin), until it becomes clear that Fiper’s interest is keen, at which point, Forping forces sabotage their rival’s colonization efforts. Fiper’s pace settles to a crawl, because Fiper is also beset with problems, not the least of which is an almost permanent state-of-war with Forping, as well as intracene wars of religious rivals. Its cities are plagued with disease and violence (constant assassinations). Fiper‘s colonies are, in most ways, better off than Fiper itself.

A new identity emerges in north Adana as people of Unglic, Fock, Lumin, Rubin, Tisol, Tirilin, and Grexelan backgrounds mix. This is especially true in Ubar, Anite, and Dorksur. This triangle becomes the center of Adana civilization, although later this would be challenged for a short time by Corkul (before its demise), the Safarora Empire, the Unglic Empire of the Believer, and (in modern times) the Revolution of the Vidu One in Tora. During all this time, these ancient cities remain powers, even in decline like now.

700   BFC — Tisol settle Ipdur (Nata)

700   BFC — Fock settle Kinmay (Fiper)

120   BFC — Fock/Ruthian/Trubel settle Tora 

0    — Fall of Corkul

20 EA — Grexelan settle Azal

80  EA — Grexelan settle Ravennin  

120 EA — Grexelan settle Vixor

Note: A number of important Adanan events break this cycle of the Fiper imperialism. First is the rise of the Safarora Empire, which lasted until 695, followed by the successor wars which planted the seed of nationalism and furthered Pan-Adana Identity. Second was the rise of The Believer in the Unglic Empire, which created the first large-scale secular faith. There was a conscious effort to resist this change, calling it foreign influence, and coalitions of diverse peoples of various faiths all worked together to resist Unglic’s conquering wave. The third factor was the new golden age of Forping (two centuries of steadily growing power), and a series of proxy wars with Fiper which culminated in the Great War of Tarnera of 1100. The aftermath was the Just Division, the agreement that divided Adana between combatants. Finally, the rise of Walvister, the enemy, in lands settled by Fiper in war in 485 EA, 690 EA, and a constant series of clashes. In general, though, the first millennium after the Fall of Corkul shows a shift to domestic political competition vs international relations.

200 EA — New Tangil settled by Fock/Korintan

350 EA — New Setch settled by Korintan

390 EA — Camel settled by Grexelan

760 EA — Grexelan-Fock war until 772 EA establishes Grexelan hegemony in the Walvinder valley.

780 EA — Grexelan forces fight two wars with Edu as well, which end with the fall of the Edu state in 868 EA.

1100 EA — Great War of Tarnera.

1150 EA — War in the South begins with the Mulkarda. This war leads to Grexelan fighting to control the entire Walvinder valley.

1248 EA — The Great Peace begins

1249 EA — The Just Division. Adana is divided between Fiper, Forping, and Sudal/Tura.

1320 EA — War in the South ends as Age of Medato begins, and they must stop fighting.

1360 EA — Age of Medato ends. Second War of Walvister begins.