Sirdabi - Revision history

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typo fix

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	While some Azadi are more zealous in their faith and will speak strong words against the Kalentoi, Yehani, and other religions in their midst, many more are tolerant and have no particular desire to persecute others who do not believe and worship as they do. This does not, of course, prevent them from seeing these others as misguided and foolish, or even occasionally pernicious in their practices. But overall Sirdabi Azadi are content to mind their own business and let others mind theirs, especially where there is business to be conducted or learning to be done.		While some Azadi are more zealous in their faith and will speak strong words against the Kalentoi, Yehani, and other religions in their midst, many more are tolerant and have no particular desire to persecute others who do not believe and worship as they do. This does not, of course, prevent them from seeing these others as misguided and foolish, or even occasionally pernicious in their practices. But overall Sirdabi Azadi are content to mind their own business and let others mind theirs, especially where there is business to be conducted or learning to be done.

	In contrast to these more pragmatic and worldly practitioners of the faith, some Sirdabi do turn to more mystical or purist sects. While they do not completely turn their back on the world, the mystics tend to focus on meditative practices and on cultivating their own deep relationship with ~~Annour~~ and the Dream. Others demand, from themselves and often from others, a return to the original tents of Azadi, emphasizing the rejection of wealth and luxurious pleasures and focusing on the equality of all the faithful and the importance of each individual in the eyes of the God.		In contrast to these more pragmatic and worldly practitioners of the faith, some Sirdabi do turn to more mystical or purist sects. While they do not completely turn their back on the world, the mystics tend to focus on meditative practices and on cultivating their own deep relationship with Annur and the Dream. Others demand, from themselves and often from others, a return to the original tents of Azadi, emphasizing the rejection of wealth and luxurious pleasures and focusing on the equality of all the faithful and the importance of each individual in the eyes of the God.

	==See also==		==See also==

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	Among people rich or poor, urban or rural, settled or wandering, the most treasured form of culture in Sirdabi society is poetry. Books and manuscripts of poetry are circulated freely and enthusiastically throughout literate society, and most settled Sirdabi society is in fact literate. But however valued such books are, to Sirdabi poetry is truly meant to be recited, not read. The poetic tradition arose far back among the wandering tribes, long before the days of reading and writing, and every man, woman, and child would both listen raptly to the poems of others and compose their own. This tradition continues to this day among the nomads of the desert, but has spread in ever more refined forms into every level of Sirdabi society. The courts of the caliph offer the most exalted venue for poets both amateur and professional to air their latest compositions and find fame and patronage for themselves, and the various provincial courts of the beys furnish the same opportunities around the caliphate. The best poems of court and street alike are shared across all social strata, and even street urchins can usually recite a few lines of the most famous poetry of the realm. In fact, a gift for poetry remains a means by which even society's poorest and most marginalized may rise to power, wealth, and fame.		Among people rich or poor, urban or rural, settled or wandering, the most treasured form of culture in Sirdabi society is poetry. Books and manuscripts of poetry are circulated freely and enthusiastically throughout literate society, and most settled Sirdabi society is in fact literate. But however valued such books are, to Sirdabi poetry is truly meant to be recited, not read. The poetic tradition arose far back among the wandering tribes, long before the days of reading and writing, and every man, woman, and child would both listen raptly to the poems of others and compose their own. This tradition continues to this day among the nomads of the desert, but has spread in ever more refined forms into every level of Sirdabi society. The courts of the caliph offer the most exalted venue for poets both amateur and professional to air their latest compositions and find fame and patronage for themselves, and the various provincial courts of the beys furnish the same opportunities around the caliphate. The best poems of court and street alike are shared across all social strata, and even street urchins can usually recite a few lines of the most famous poetry of the realm. In fact, a gift for poetry remains a means by which even society's poorest and most marginalized may rise to power, wealth, and fame.

	Although they have vast respect for the traditions of their faith, and great love for the old tribal practices such as poetry recitation and lavish hospitality, Sirdabi are generally less inclined to look back to the past than are other heritages of the caliphate such as the [[Irzali]] or [[Amunati]]. They tend to be far more interested in looking forward to the future, or investing themselves in the absorbing schemes of the present. Less confined by nostalgia and the demands of ancient tradition, Sirdabi are often original thinkers and clever inventors, eager to embrace new ways of doing things and adapt them for own purposes. They are curious about the world and its peoples, and are happy to borrow new ideas and technologies from others as well as come up with their own. It is this kind of mindset that has made the universities of the caliphate such fruitful places of debate and innovation, and also brought the [[Collegium of Mages]] to the [[Raziya\|Raziyan]] city of [[Omrazir]].		Although they have vast respect for the traditions of their faith, and great love for the old tribal practices such as poetry recitation and lavish hospitality, Sirdabi are generally less inclined to look back to the past than are other heritages of the caliphate such as the [[Irzali]] or [[Amunati]]. They tend to be far more interested in looking forward to the future, or investing themselves in the absorbing schemes of the present. Less confined by nostalgia and the demands of ancient tradition, Sirdabi are often original thinkers and clever inventors, eager to embrace new ways of doing things and adapt them for their own purposes. They are curious about the world and its peoples, and are happy to borrow new ideas and technologies from others as well as come up with their own. It is this kind of mindset that has made the universities of the caliphate such fruitful places of debate and innovation, and also brought the [[Collegium of Mages]] to the [[Raziya\|Raziyan]] city of [[Omrazir]].

	==Religion==		==Religion==

Aleph at 21:31, 16 January 2024

2024-01-16T21:31:32Z

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	Perhaps unsurprisingly given their history, nearly all Sirdabi throughout the caliphate are Azadi and worship The One True God, according to the revelations conveyed through the poetry of the Prophet al-Azad. Although old pagan practices lightly flavor Azadi among some of the more remote desert tribes, the only Sirdabi who are not Azadi are the Sarmatiyyans of the province of [[Saramat]]. These proud and stubborn peoples continue to follow the old pagan deities once honored at the Sirdab shrine in ancient times, and call themselves the Friends of the Gods. But the Sarmatiyyans are the odd exception to the rule.		Perhaps unsurprisingly given their history, nearly all Sirdabi throughout the caliphate are Azadi and worship The One True God, according to the revelations conveyed through the poetry of the Prophet al-Azad. Although old pagan practices lightly flavor Azadi among some of the more remote desert tribes, the only Sirdabi who are not Azadi are the Sarmatiyyans of the province of [[Saramat]]. These proud and stubborn peoples continue to follow the old pagan deities once honored at the Sirdab shrine in ancient times, and call themselves the Friends of the Gods. But the Sarmatiyyans are the odd exception to the rule.

	Most Sirdabi are quite devout, yet matter-of-fact in their practice of the faith. They endeavor to pray the prescribed three times a day, at dawn, noon, and dusk, but if circumstances make it necessary to miss a prayer they are content to double it at the next hour of observance, or even the next day. Going to the mosque, daily or weekly, is a comfortable and comforting routine, both for the spiritual sustenance it offers and for the pleasure of society among others of the faith, who often mingle and converse following the prayers. Azadi not only provides a solid moral foundation by which to live, but also offers numerous practical guides to daily life, from dealing with difficult neighbors to conducting ethical business deals, and Sirdabi law is based on a combination of traditional practice and careful interpretations of the Song of God and the Remembrances of al-Azad. While some Azadi are more zealous in their faith and will speak strong words against the Kalentoi, Yehani, and other religions in their midst, ~~far~~ more are tolerant and have no particular desire to persecute others who do not believe and worship as they do. This does not, of course, prevent them from seeing these others as misguided and foolish, or even occasionally pernicious in their practices. But overall Sirdabi Azadi are content to mind their own business and let others mind theirs, especially where there is business to be conducted or learning to be done.		Most Sirdabi are quite devout, yet matter-of-fact in their practice of the faith. They endeavor to pray the prescribed three times a day, at dawn, noon, and dusk, but if circumstances make it necessary to miss a prayer they are content to double it at the next hour of observance, or even the next day. Going to the mosque, daily or weekly, is a comfortable and comforting routine, both for the spiritual sustenance it offers and for the pleasure of society among others of the faith, who often mingle and converse following the prayers. Azadi not only provides a solid moral foundation by which to live, but also offers numerous practical guides to daily life, from dealing with difficult neighbors to conducting ethical business deals, and Sirdabi law is based on a combination of traditional practice and careful interpretations of the Song of God and the Remembrances of al-Azad.

			While some Azadi are more zealous in their faith and will speak strong words against the Kalentoi, Yehani, and other religions in their midst, many more are tolerant and have no particular desire to persecute others who do not believe and worship as they do. This does not, of course, prevent them from seeing these others as misguided and foolish, or even occasionally pernicious in their practices. But overall Sirdabi Azadi are content to mind their own business and let others mind theirs, especially where there is business to be conducted or learning to be done.

			In contrast to these more pragmatic and worldly practitioners of the faith, some Sirdabi do turn to more mystical or purist sects. While they do not completely turn their back on the world, the mystics tend to focus on meditative practices and on cultivating their own deep relationship with Annour and the Dream. Others demand, from themselves and often from others, a return to the original tents of Azadi, emphasizing the rejection of wealth and luxurious pleasures and focusing on the equality of all the faithful and the importance of each individual in the eyes of the God.

	==See also==		==See also==

Aleph at 21:22, 16 January 2024

2024-01-16T21:22:42Z

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	From their very beginnings the Sirdabi people have been organized along tribal lines, with every tribe and each clan within it descended from some eponymous ancestor. Among the nomadic tribes the clans are further divided into bands who tend to travel together, their members typically a combination of close kin and more distantly related families who have shared a long association and enjoy one another's company. Even in cities tribal ties are strong and can have significant influence on one's associates and career. The Sirdabi have no hereditary nobility and their ideals retain some of the old tribal egalitarianism, but in practice certain tribes and clans possess more prestige and power than others, due chiefly to descent from the families of the Prophet al-Azad's wives and close companions. While there are no direct descendants of al-Azad from any of his wives, the families to which they belonged are still greatly respected in Sirdabi society.		From their very beginnings the Sirdabi people have been organized along tribal lines, with every tribe and each clan within it descended from some eponymous ancestor. Among the nomadic tribes the clans are further divided into bands who tend to travel together, their members typically a combination of close kin and more distantly related families who have shared a long association and enjoy one another's company. Even in cities tribal ties are strong and can have significant influence on one's associates and career. The Sirdabi have no hereditary nobility and their ideals retain some of the old tribal egalitarianism, but in practice certain tribes and clans possess more prestige and power than others, due chiefly to descent from the families of the Prophet al-Azad's wives and close companions. While there are no direct descendants of al-Azad from any of his wives, the families to which they belonged are still greatly respected in Sirdabi society.

	The most prestigious tribe of all is the '''Banu Shirayd''', the tribe of the Prophet al-Azad himself. Its members are still found largely in Rahoum and Marzum. They are still renowned for their commercial interests, particular in the incense trade, and may be not only wealthy merchant "princes" but also the wiliest guides of the desert caravans.		The most prestigious tribe of all is the '''Banu Shirayd''', the tribe of the Prophet al-Azad himself. Its members are still found largely in Rahoum and [[Marzum]]. They are also still renowned for their commercial interests, particular in the incense trade, and may be not only wealthy merchant "princes" but also the wiliest guides of the desert caravans.

	In northern Rahoum and southern Irzal, the '''Banu Tawwal''', tribe of the Prophet's second wife Rima, are the most important tribe. In central and southern Rahoum, the '''Banu Anshar'a''' of the Prophet's first Companion are influential. Western Rahoum is home to the '''Banu Seghoura''', the people of the last Companion, many of whom are great teachers as well as experts in Azadi law.		In northern Rahoum and southern [[Irzal]], the '''Banu Tawwal''', tribe of the Prophet's second wife Rima, are the most important tribe. In central and southern Rahoum, the '''Banu Anshar'a''' of the Prophet's first Companion are influential. Western Rahoum is home to the '''Banu Seghoura''', the people of the last Companion, many of whom are great teachers as well as experts in Azadi law.

	In the province of Raziya, the '''Banu Beshaliq''' are a powerful tribe centered in the city of Omrazir. They are especially known for their role in the administration of the Elucidarium and its library. The '''Banu Nebbu''', often found involved in martial matters, are also important in Omrazir and northern Raziya. The '''Banu ~~Raniya~~''' are a small but widely dispersed tribe, found in southern Raziya, northern Zalawi, and scattered parts of Amunat.		In the province of [[Raziya]], the '''Banu Beshaliq''' are a powerful tribe centered in the city of [[Omrazir]]. They are especially known for their role in the administration of the Elucidarium and its library. The '''Banu Nebbu''', often found involved in martial matters, are also important in Omrazir and northern Raziya. The '''Banu Rania''' are a small but widely dispersed tribe, found in southern Raziya, northern [[Zalawi]], and scattered parts of [[Amunat]] and [[Ifru]].

	In Amunat proper, the '''Banu Hiroun''' is the most notable tribe, consisting of descendents of the great Seeker Hiroun al-Birabi.		In Amunat proper, the '''Banu Hiroun''' is the most notable tribe, consisting of descendents of the great Seeker Hiroun al-Birabi.

	In the province of Zalawi, the '''Banu Anzul''' have intermarried extensively with the local Salawi and are widely respected throughout the province. They are especially prominent in Zaloudri, and have ties to ~~Marzaum~~ as well. The '''Banu ~~Bhar'i~~''' are another mixed Sirdabi and Salawi tribe heavily involved in the trade with Jalanjhur.		In the province of Zalawi, the '''Banu Anzul''' have intermarried extensively with the local [[Salawi]] and are widely respected throughout the province. They are especially prominent in Zaloudri, and have ties to Marzum as well. The '''Banu Bahri''' are another mixed Sirdabi and Salawi tribe heavily involved in the trade with [[Jalanjhur]].

	In Ifru and Tessere, the '''Banu Tifr''' are the most important tribe, except for in the city of al-Sabiyyah, where the '''Banu Masharah''' wield great if often subtle power in the provincial court.		In [[Ifru]] and [[Tessere]], the '''Banu Tifr''' are the most important tribe, except for in the city of al-Sabiyyah, where the '''Banu Masharah''' wield great if often subtle power in the provincial court.

	==Culture==		==Culture==

Aleph at 21:16, 16 January 2024

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 ==Organization==
-From their very beginnings the Sirdabi people have been organized along tribal lines, with every tribe and each clan within it descended from some eponymous ancestor. Among the nomadic tribes the clans are further divided into bands who tend to travel together, their members typically a combination of close kin and more distantly related families who have shared a long association and enjoy one another's company. Even in cities tribal ties are strong and can have significant influence on one's associates and career. The Sirdabi have no hereditary nobility and their ideals retain some of the old tribal egalitarianism, but in practice certain tribes and clans possess more prestige and power than others, due chiefly to descent from the families of the Prophet al-Azad's wives and close companions.
+From their very beginnings the Sirdabi people have been organized along tribal lines, with every tribe and each clan within it descended from some eponymous ancestor. Among the nomadic tribes the clans are further divided into bands who tend to travel together, their members typically a combination of close kin and more distantly related families who have shared a long association and enjoy one another's company. Even in cities tribal ties are strong and can have significant influence on one's associates and career. The Sirdabi have no hereditary nobility and their ideals retain some of the old tribal egalitarianism, but in practice certain tribes and clans possess more prestige and power than others, due chiefly to descent from the families of the Prophet al-Azad's wives and close companions. While there are no direct descendants of al-Azad from any of his wives, the families to which they belonged are still greatly respected in Sirdabi society.
 ==Culture==

Aleph: /* Culture */

2024-01-16T03:50:10Z

Culture

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	Sirdabi society is strongly patriarchal, with men serving as heads of both families and states and wielding most of the power in domestic and political spheres alike. Property and possessions are handed down along paternal lines, and family prestige likewise tends to reside within the paternal lineage. Across much of the caliphate, particularly in those lands most heavily dominated by ethnic Sirdabi, vastly more men than women hold posts of real power, though it is not unheard of for women to wield power more subtly from behind the scenes. Women are also held to higher standards of modesty and propriety than men, and it is generally felt that a woman's personal virtue is reflected and amplified across her entire family or clan. In some sense this is also true for men, whose observance of or deviation from Sirdabi codes of honor redounds to his entire social unit. But it is women's behavior that has come to be most sweepingly restrained and policed, to the point where the strictest codes require women to refrain from all contact with unrelated men and, ideally, to keep themselves apart from society either by cloistering themselves within doors or dressing in such a way to keep themselves from view even when in public.		Sirdabi society is strongly patriarchal, with men serving as heads of both families and states and wielding most of the power in domestic and political spheres alike. Property and possessions are handed down along paternal lines, and family prestige likewise tends to reside within the paternal lineage. Across much of the caliphate, particularly in those lands most heavily dominated by ethnic Sirdabi, vastly more men than women hold posts of real power, though it is not unheard of for women to wield power more subtly from behind the scenes. Women are also held to higher standards of modesty and propriety than men, and it is generally felt that a woman's personal virtue is reflected and amplified across her entire family or clan. In some sense this is also true for men, whose observance of or deviation from Sirdabi codes of honor redounds to his entire social unit. But it is women's behavior that has come to be most sweepingly restrained and policed, to the point where the strictest codes require women to refrain from all contact with unrelated men and, ideally, to keep themselves apart from society either by cloistering themselves within doors or dressing in such a way to keep themselves from view even when in public.

	It is a matter of some debate whether this represents the natural way of things, or a departure from more ancient traditions. The ''Song of God'' simply calls for modesty and humility among all the faithful, without dwelling greatly on details. Some scholars also note the important role of women in the early days of the Azadi community, and remarks made by the Prophet Azad commending the intelligence of women and calling for them to be treated with respect. At the same time, remnants of customs as well as founding legends among the desert tribes suggest that women once possessed greater freedom and prestige in early ~~proto-Sirdabi~~ societies. In any case, women of poor to middling means are far less restricted in their behavior than are women among the well-to-do and powerful, as are those belonging to nomadic tribes and rural farming communities where it is impractical to keep women cloistered and idle.		It is a matter of some debate whether this represents the natural way of things, or a departure from more ancient traditions. The ''Song of God'' simply calls for modesty and humility among all the faithful, without dwelling greatly on details. Some scholars also note the important role of women in the early days of the Azadi community, and remarks made by the Prophet Azad commending the intelligence of women and calling for them to be treated with respect equal to men. At the same time, remnants of customs as well as founding legends among the desert tribes suggest that women once possessed greater freedom and prestige in early Rahoumi societies. In any case, women of poor to middling means are far less restricted in their behavior than are women among the well-to-do and powerful, as are those belonging to nomadic tribes and rural farming communities where it is impractical to keep women cloistered and idle. Many women find a calling in in crafts such as weaving, herbalism, and even jewelsmithing, and as long as they maintain proper standards of modesty they may even run their own shops and rent booths in local souks and bazaars.

	Among people rich or poor, urban or rural, settled or wandering, the most treasured form of culture in Sirdabi society is poetry. Books and manuscripts of poetry are circulated freely and enthusiastically throughout literate society, and most settled Sirdabi society is in fact literate. But however valued such books are, to Sirdabi poetry is truly meant to be recited, not read. The poetic tradition arose far back among the wandering tribes, long before the days of reading and writing, and every man, woman, and child would both listen raptly to the poems of others and compose their own. This tradition continues to this day among the nomads of the desert, but has spread in ever more refined forms into every level of Sirdabi society. The courts of the caliph offer the most exalted venue for poets both amateur and professional to air their latest compositions and find fame and patronage for themselves, and the various provincial courts of the beys furnish the same opportunities around the caliphate. The best poems of court and street alike are shared across all social strata, and even street urchins can usually recite a few lines of the most famous poetry of the realm. In fact, a gift for poetry remains a means by which even society's poorest and most marginalized may rise to power, wealth, and fame.		Among people rich or poor, urban or rural, settled or wandering, the most treasured form of culture in Sirdabi society is poetry. Books and manuscripts of poetry are circulated freely and enthusiastically throughout literate society, and most settled Sirdabi society is in fact literate. But however valued such books are, to Sirdabi poetry is truly meant to be recited, not read. The poetic tradition arose far back among the wandering tribes, long before the days of reading and writing, and every man, woman, and child would both listen raptly to the poems of others and compose their own. This tradition continues to this day among the nomads of the desert, but has spread in ever more refined forms into every level of Sirdabi society. The courts of the caliph offer the most exalted venue for poets both amateur and professional to air their latest compositions and find fame and patronage for themselves, and the various provincial courts of the beys furnish the same opportunities around the caliphate. The best poems of court and street alike are shared across all social strata, and even street urchins can usually recite a few lines of the most famous poetry of the realm. In fact, a gift for poetry remains a means by which even society's poorest and most marginalized may rise to power, wealth, and fame.

Aleph: /* Religion */

2024-01-15T22:07:25Z

Religion

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	==Religion==		==Religion==

	Perhaps unsurprisingly given their history, nearly all Sirdabi throughout the caliphate are Azadi and worship The One True God, according to the revelations conveyed through the poetry of the Prophet al-Azad. Although old pagan practices lightly flavor Azadi among some of the more remote desert tribes, the only Sirdabi who are not Azadi are the Sarmatiyyans of the province of [[Saramat]]. These proud and stubborn peoples continue to follow the old pagan ~~gods~~ once honored at the Sirdab shrine in ancient times, and call themselves the Friends of the Gods. But the Sarmatiyyans are the odd exception to the rule.		Perhaps unsurprisingly given their history, nearly all Sirdabi throughout the caliphate are Azadi and worship The One True God, according to the revelations conveyed through the poetry of the Prophet al-Azad. Although old pagan practices lightly flavor Azadi among some of the more remote desert tribes, the only Sirdabi who are not Azadi are the Sarmatiyyans of the province of [[Saramat]]. These proud and stubborn peoples continue to follow the old pagan deities once honored at the Sirdab shrine in ancient times, and call themselves the Friends of the Gods. But the Sarmatiyyans are the odd exception to the rule.

	Most Sirdabi are quite devout, yet matter-of-fact in their practice of the faith. They endeavor to pray the prescribed three times a day, at dawn, noon, and dusk, but if circumstances make it necessary to miss a prayer they are content to double it at the next hour of observance, or even the next day. Going to the mosque, daily or weekly, is a comfortable and comforting routine, both for the spiritual sustenance it offers and for the pleasure of society among others of the faith, who often mingle and converse following the prayers. Azadi not only provides a solid moral foundation by which to live, but also offers numerous practical guides to daily life, from dealing with difficult neighbors to conducting ethical business deals, and Sirdabi law is based on a combination of traditional practice and careful interpretations of the Song of God and the Remembrances of al-Azad. While some Azadi are more zealous in their faith and will speak strong words against the Kalentoi, Yehani, and other religions in their midst, far more are tolerant and have no particular desire to persecute others who do not believe and worship as they do. This does not, of course, prevent them from seeing these others as misguided and foolish, or even occasionally pernicious in their practices. But overall Sirdabi Azadi are content to mind their own business and let others mind theirs, especially where there is business to be conducted or learning to be done.		Most Sirdabi are quite devout, yet matter-of-fact in their practice of the faith. They endeavor to pray the prescribed three times a day, at dawn, noon, and dusk, but if circumstances make it necessary to miss a prayer they are content to double it at the next hour of observance, or even the next day. Going to the mosque, daily or weekly, is a comfortable and comforting routine, both for the spiritual sustenance it offers and for the pleasure of society among others of the faith, who often mingle and converse following the prayers. Azadi not only provides a solid moral foundation by which to live, but also offers numerous practical guides to daily life, from dealing with difficult neighbors to conducting ethical business deals, and Sirdabi law is based on a combination of traditional practice and careful interpretations of the Song of God and the Remembrances of al-Azad. While some Azadi are more zealous in their faith and will speak strong words against the Kalentoi, Yehani, and other religions in their midst, far more are tolerant and have no particular desire to persecute others who do not believe and worship as they do. This does not, of course, prevent them from seeing these others as misguided and foolish, or even occasionally pernicious in their practices. But overall Sirdabi Azadi are content to mind their own business and let others mind theirs, especially where there is business to be conducted or learning to be done.

Aleph at 22:06, 15 January 2024

2024-01-15T22:06:33Z

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	Although they have vast respect for the traditions of their faith, and great love for the old tribal practices such as poetry recitation and lavish hospitality, Sirdabi are generally less inclined to look back to the past than are other heritages of the caliphate such as the [[Irzali]] or [[Amunati]]. They tend to be far more interested in looking forward to the future, or investing themselves in the absorbing schemes of the present. Less confined by nostalgia and the demands of ancient tradition, Sirdabi are often original thinkers and clever inventors, eager to embrace new ways of doing things and adapt them for own purposes. They are curious about the world and its peoples, and are happy to borrow new ideas and technologies from others as well as come up with their own. It is this kind of mindset that has made the universities of the caliphate such fruitful places of debate and innovation, and also brought the [[Collegium of Mages]] to the [[Raziya\|Raziyan]] city of [[Omrazir]].		Although they have vast respect for the traditions of their faith, and great love for the old tribal practices such as poetry recitation and lavish hospitality, Sirdabi are generally less inclined to look back to the past than are other heritages of the caliphate such as the [[Irzali]] or [[Amunati]]. They tend to be far more interested in looking forward to the future, or investing themselves in the absorbing schemes of the present. Less confined by nostalgia and the demands of ancient tradition, Sirdabi are often original thinkers and clever inventors, eager to embrace new ways of doing things and adapt them for own purposes. They are curious about the world and its peoples, and are happy to borrow new ideas and technologies from others as well as come up with their own. It is this kind of mindset that has made the universities of the caliphate such fruitful places of debate and innovation, and also brought the [[Collegium of Mages]] to the [[Raziya\|Raziyan]] city of [[Omrazir]].

			==Religion==

			Perhaps unsurprisingly given their history, nearly all Sirdabi throughout the caliphate are Azadi and worship The One True God, according to the revelations conveyed through the poetry of the Prophet al-Azad. Although old pagan practices lightly flavor Azadi among some of the more remote desert tribes, the only Sirdabi who are not Azadi are the Sarmatiyyans of the province of [[Saramat]]. These proud and stubborn peoples continue to follow the old pagan gods once honored at the Sirdab shrine in ancient times, and call themselves the Friends of the Gods. But the Sarmatiyyans are the odd exception to the rule.

			Most Sirdabi are quite devout, yet matter-of-fact in their practice of the faith. They endeavor to pray the prescribed three times a day, at dawn, noon, and dusk, but if circumstances make it necessary to miss a prayer they are content to double it at the next hour of observance, or even the next day. Going to the mosque, daily or weekly, is a comfortable and comforting routine, both for the spiritual sustenance it offers and for the pleasure of society among others of the faith, who often mingle and converse following the prayers. Azadi not only provides a solid moral foundation by which to live, but also offers numerous practical guides to daily life, from dealing with difficult neighbors to conducting ethical business deals, and Sirdabi law is based on a combination of traditional practice and careful interpretations of the Song of God and the Remembrances of al-Azad. While some Azadi are more zealous in their faith and will speak strong words against the Kalentoi, Yehani, and other religions in their midst, far more are tolerant and have no particular desire to persecute others who do not believe and worship as they do. This does not, of course, prevent them from seeing these others as misguided and foolish, or even occasionally pernicious in their practices. But overall Sirdabi Azadi are content to mind their own business and let others mind theirs, especially where there is business to be conducted or learning to be done.

	==See also==		==See also==
	* [[Sirdabi Caliphate]]		* [[Sirdabi Caliphate]]
	* [[Rahoum]]		* [[Rahoum]]
			* [[Saramat]]
			* [[Azadi]]

	[[Category:Heritage]]		[[Category:Heritage]]
	[[Category:Character Information]]		[[Category:Character Information]]

Aleph at 19:15, 15 January 2024

2024-01-15T19:15:14Z

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	The native language of the Sirdabi is simply '''Sirdabi''', which most are as proficient at reading and writing as speaking. Comprehensive capacity in the Sirdabi language is considered essential to the understanding of the Song of God, the holy text of the Azadi faith, which has led to widespread literacy throughout the lands of the Sirdabi Caliphate and wherever else Azadi is the dominant religion. The Sirdabi script has been highly developed to create a beautiful visual aesthetic fitting to express the Song of God, and as a result it is frequently used as a decorative motif in architecture, manuscripts, ceramics, and various other visual arts whether religious or secular.		The native language of the Sirdabi is simply '''Sirdabi''', which most are as proficient at reading and writing as speaking. Comprehensive capacity in the Sirdabi language is considered essential to the understanding of the Song of God, the holy text of the Azadi faith, which has led to widespread literacy throughout the lands of the Sirdabi Caliphate and wherever else Azadi is the dominant religion. The Sirdabi script has been highly developed to create a beautiful visual aesthetic fitting to express the Song of God, and as a result it is frequently used as a decorative motif in architecture, manuscripts, ceramics, and various other visual arts whether religious or secular.

			==Organization==

			From their very beginnings the Sirdabi people have been organized along tribal lines, with every tribe and each clan within it descended from some eponymous ancestor. Among the nomadic tribes the clans are further divided into bands who tend to travel together, their members typically a combination of close kin and more distantly related families who have shared a long association and enjoy one another's company. Even in cities tribal ties are strong and can have significant influence on one's associates and career. The Sirdabi have no hereditary nobility and their ideals retain some of the old tribal egalitarianism, but in practice certain tribes and clans possess more prestige and power than others, due chiefly to descent from the families of the Prophet al-Azad's wives and close companions.

	==Culture==		==Culture==

Aleph at 18:35, 15 January 2024

2024-01-15T18:35:29Z

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	Among people rich or poor, urban or rural, settled or wandering, the most treasured form of culture in Sirdabi society is poetry. Books and manuscripts of poetry are circulated freely and enthusiastically throughout literate society, and most settled Sirdabi society is in fact literate. But however valued such books are, to Sirdabi poetry is truly meant to be recited, not read. The poetic tradition arose far back among the wandering tribes, long before the days of reading and writing, and every man, woman, and child would both listen raptly to the poems of others and compose their own. This tradition continues to this day among the nomads of the desert, but has spread in ever more refined forms into every level of Sirdabi society. The courts of the caliph offer the most exalted venue for poets both amateur and professional to air their latest compositions and find fame and patronage for themselves, and the various provincial courts of the beys furnish the same opportunities around the caliphate. The best poems of court and street alike are shared across all social strata, and even street urchins can usually recite a few lines of the most famous poetry of the realm. In fact, a gift for poetry remains a means by which even society's poorest and most marginalized may rise to power, wealth, and fame.		Among people rich or poor, urban or rural, settled or wandering, the most treasured form of culture in Sirdabi society is poetry. Books and manuscripts of poetry are circulated freely and enthusiastically throughout literate society, and most settled Sirdabi society is in fact literate. But however valued such books are, to Sirdabi poetry is truly meant to be recited, not read. The poetic tradition arose far back among the wandering tribes, long before the days of reading and writing, and every man, woman, and child would both listen raptly to the poems of others and compose their own. This tradition continues to this day among the nomads of the desert, but has spread in ever more refined forms into every level of Sirdabi society. The courts of the caliph offer the most exalted venue for poets both amateur and professional to air their latest compositions and find fame and patronage for themselves, and the various provincial courts of the beys furnish the same opportunities around the caliphate. The best poems of court and street alike are shared across all social strata, and even street urchins can usually recite a few lines of the most famous poetry of the realm. In fact, a gift for poetry remains a means by which even society's poorest and most marginalized may rise to power, wealth, and fame.

			Although they have vast respect for the traditions of their faith, and great love for the old tribal practices such as poetry recitation and lavish hospitality, Sirdabi are generally less inclined to look back to the past than are other heritages of the caliphate such as the [[Irzali]] or [[Amunati]]. They tend to be far more interested in looking forward to the future, or investing themselves in the absorbing schemes of the present. Less confined by nostalgia and the demands of ancient tradition, Sirdabi are often original thinkers and clever inventors, eager to embrace new ways of doing things and adapt them for own purposes. They are curious about the world and its peoples, and are happy to borrow new ideas and technologies from others as well as come up with their own. It is this kind of mindset that has made the universities of the caliphate such fruitful places of debate and innovation, and also brought the [[Collegium of Mages]] to the [[Raziya\|Raziyan]] city of [[Omrazir]].

	==See also==		==See also==