Mountain Khettadine

Feminine names usually represent some aspirational standard, whether the beauty of a flower, the fertility of a native fruit tree, a specific Khett virtue, or some worthy role-model. Some names are also circumstantial, usually related to the child's birth or conception.   Structurally, they often feature rounder sounds, a higher ratio of vowels to consonants, and they often end in vowels sounds, a rarity in the language outside of onomatopoeic words such as "ta" (to strike something that is hard).   Typically, names ending in "a" mean a person who is characterized by doing or being a certain thing, while names ending in "i" mean a person who is characterized by being a certain way. Accordingly, virtue names often have multiple accepted spellings.   Common examples include:

• Adilyssa (Mountain flower, national symbol)
• Arneiretta ("One of pure snow")
• Cintieli/Cintiela/Cintielia ("Faithful")
• Descaeta ("Storied," as in can tell many stories)
• Doviskuni/Doviskuna/Doviskunia ("Graceful," concept of beauty and elegance)
• Grelleneba ("River walker," name for a girl born in winter, when the river is frozen)
• Howunova ("Dog nurturer," associated with overflowing love and a motherly spirit)
• Noveti/Noveta/Novetia ("Nurture")
• Pardova ("Blooming tree")
• Saktisovi/Saktisova/Saktisovia ("Hopeful," lit. "hope for the young")
• Soneta ("One of warmth")
• Vingieva ("White")

Masculine names usually represent some aspirational standard, such as a quality desirous in a certain occupation or some worthy role-model, or an aspirational role or occupation. Some names are also circumstantial, usually related to the child's birth or conception.   Structurally, they often feature harder, sharper sounds and a lower ratio of vowels to consonents. They never end in vowel sounds.   Common examples include:

• Borlen ("Of the water")
• Borog ("Of the stone")
• Dorran ("Trader," also a benefactor)
• Fonteran ("Preserver")
• Hirthran ("Leader")
• Pakt ("Durable")
• Piratoktan ("Engineer")
• Shurotan ("Hunter")
• Taktitovet ("Industrious," lit. "effort to plant")
• Teyfolwan ("Peacekeeper")
• Wintret ("Energetic," also a benefactor)
• Yumil ("Justice")

Just as in the Central Khettadine culture from which the Mountain Khetts originally came, "Family" names are instead derived from the warren in which the Khett is born. These names range from place names ("Sun-Mountain," "Valley Stream") and occupations held in common ("Miner," "Sentinel") to the names of famous people or benefactors ("Dorran," "Wintret").   Thus, certain names are extremely prevalent. "Orogta" ("Miner") is one of the most common surnames because of the ubiquity of the occupation. Thus, a multitude of warrens were built for the purpose of housing miners.   Middle names serve a role more comparable to what is commonly thought of as a family name (a name indicating bloodline). These are derived from the parent of the same sex, so in the case of a son the father, and in the case of a daughter the mother.   When two Khetts marry, traditionally each spouse takes the other's first name as a third name, placing it before the warren name and after the parent's name. For example, Dorran Tilprek Skeenta's ("Smith") name became Dorran Tilprek Prensa Skeenta when he married Prensa Mirenta Henriproct ("Fernhome"), whose name became Prensa Mirenta Dorran Henriproct. Originally, the Mountain Khettadine shared the convention of the Central Khettadine, but the conventions of the Northern Khettadine became well-known and popular approximately a century before the Shonsurogstanir coup, in no small part because of intermarriage with Northern Khettadine immigrants or with Shoreborne who had adopted the custom. It was such a minor change, and one viewed so positively, that not even the anti-Shonsurogstanir backlash shifted the public opinion of the practice.   Common examples include:
Place names:

• Dartucidorog ("Sun-Mountain")
• Henriproct ("Fernhome")
• Swoninmatreb ("Valleygrove")

Occupations:

• Basakan ("Sentinel")
• Issashuran ("Fisherman," lit. "fish-bleeder")
• Orogta ("Miner")
• Rogtokta ("Mason")
• Skeenta ("Smith")
• Teytoktan ("Peace-builder")
• Tilbasan ("Trader," lit. "money-passer")

Benefactors:

• Dorran
• Wintret

The Mountain Khettadine speak Central Khettadine, with an accent originating from the western side of The Centrality and a characteristically rapid delivery. Their language is similar enough to Central Khettadine that it doesn't qualify as a dialect, in spite of a few words borrowed from the Shoreborne.   However, this "taint" means that it isn't considered as pure as Central Khettadine, a point which creates some tension between the two races, since the Ice-Khetts reject the sense of superiority possessed by some among the Cent-Khetts.

The Mountain Khettadine originally hailed from what is now the western flank of The Centrality. Shortly after the end of the Thousand Seasons of Blood, the loose government in their region dispatched a sizable expedition to explore the southern mountains. Although it was officially depicted as simply exploration for exploration's sake, and seen by many as frivolous, it was really pursued to provide an out for many within the region who were dissatisfied with the cession of sovereignty to The Centrality and wished to escape future war with their northern neighbors, which seemed an inevitability.   It took almost three decades before the explorers returned, reporting that a land of plenty had been found within the icy mountains, and plans were immediately drawn up for a settlement. Shoreborne merchants, with whom the westerners traded in spite of the war fought just half a century prior, agreed to transport the initial wave of settlers.   This wave of settlers brought with them the cultures and customs of the Central Khettadine, especially the unique quirks of the western Cent-Khetts, and this was further shaped and molded by the new land in which they lived and by those with whom they had the most contact, the Shoreborne traders who made their way up and down the costs and through the rivers and fjords, freely trading items and ideas with anyone willing to make a deal.

Though they initially simply ported over the values of the country whence they hailed, their codes changed over time. There was no one more influential in this than a Greater Shoreborne poet who was so taken with the Mountain Khettadine that he immigrated, or more precisely, visited and then never left. He set about chronicling their culture and identity through various works, systematizing their values and providing a cultural narrative.   One of these systems is the principle of "five under one," which is reflected throughout their culture. Their seasonal virtues all run on a set of five with a crowning or overarching virtue, they have five symbols for each sex (with a single universal holiday to celebrate them all), and even their military's structure often follows a five under one concept.  

General Values

These are the behaviors and attitudes that govern daily life, and are much less abstract than the "seasonal virtues."   Family and Community:
Family, community, and country are all extensions of each other, and have responsibilities to each other. The individual has a responsibility to them all, in order from family to community to country. In modern times, the alliance of Khettadine nations now sits behind country, although some reject placing it in the order at all.   Productivity:
Discipline, efficiency, and competency are qualities expected of all Ice-Khetts, whether working in the home, the field, or the office. A Khett who does not produce to its capacity does not fulfill its responsibilities to family and community. Laziness is shunned, and "having one's head at the peak" (feeling oneself too important to work, often due to artistic pursuits) is frowned upon. Unique to women (or couples), reticence to bear children is widely disapproved of (fewer than four children is considered a small number).   Trade:
Trade has always been central to Ice-Khett life, in no small part because of their culture's significant cross-pollination with the Greater Shoreborne, whose traders were a constant sight in Ice-Khett ports and harbors.   The Ice-Khetts bring a fast-talking, quick-dealing brand to their trade, with a raucous joviality and excitement that incites a similar feeling among customers unused to such a barrage. Business transactions are equal parts flattery and bickering, with it generally being understood that the buyer should beware, although outright fraud is outlawed.   It is considered insulting to not haggle with a merchant (though many happily accept full payment anyway) as it implies that the merchant has a poor business acumen and set his prices too low, or that full price is being paid as a sort of charity, suggesting that the merchant is not taking good care of his family. On the other hand, haggling with a merchant and then agreeing to pay full price even after a lower price was offered is considered quite complimentary, if accompanied with the appropriate comments on the merchant's personality and ability to sell his product.   Hospitality:
Related in some ways to both of the above, it is expected that a Ice-Khett family be able to graciously host others on a regular basis with the bounty of their table, especially if those others have fallen on hard times. Likewise, Ice-Khetts are expected to be good guests when hosted by others. Those in need are especially expected to be humble and grateful.  

Seasonal Virtues

Central to the moral system of the Mountain Khettadine is the idea of "seasons" for virtue, wherein such virtues are properly directed and out of which are inappropriate. This both means seasons which require certain virtues, and virtues which are only virtues in certain seasons. In either case, it does not necessarily mean a literal season, but that there is a time and a place for everything.   The Cyclic Virtues:
These virtues are linked to the seasons, and while not inappropriate out of season are considered especially necessary within their season.

• Taktitovisk is the masculine virtue of spring, industriousness. Literally translated, it is "the effort to plant."
• Daktidovisk is the feminine virtue of spring, elegance. Literally translated, it is "the poise to bloom."
• Saktisovisk is the virtue of summer, hopefulness. Literally translated, it is "the hope for birth."
• Raktirovisk is the virtue of autumn, productivity. Literally translated, it is "the tenacity to harvest."
• Paktipovisk is the virtue of winter, fortitude. Literally translated, it is "the endurance to be."
• Naktinovisk is the virtue of life, confidence. Literally translated, it is "the patience to grow."

Virtues of the Life Seasons:
It is widely understood that each person's life will pass through seasons similar to those of Khetta. There are many interpretations of what a life season is, but they all fall into the same general categories, each with associated virtues.

• Tovisk is the season of youth and of old age. It is when the youth plant their future, and when elders seed the minds of the youth. Here, "taktitovisk" represents eagerness, generosity, imagination, receptivity, and wisdom.
• Dovisk is the season of mature youth. It is when the fertile young nurture their love and bloom in beauty. Here, "daktidovisk" applies to both sexes and represents beauty, empathy, love, optimism, and sensitivity.
• Sovisk is the season of preparation and expectation. It is when children are carried or grow and when plans mature. Here, "saktisovisk" represents care, discipline, hope, nurturance, and prudence.
• Rovisk is the season of fruition and celebration. It is when children are born or become adults, when adults retire, and when plans reach their ends. Here, "raktirovisk" represents charity, fulfillment, joy, reflection, and reward.
• Dovzeen is the season of sadness and hardship. It is when loved ones die, enterprises collapse, and stomachs and hearts are empty. Here, "paktipovisk" represents acceptance, fortitude, gratitude, humility, and thrift.
• Naktinov is the season of life itself. These are the universal virtues which apply at any point in the life of a person. Here, "naktinovisk" represents growth, industriousness, patience, perseverance, and temperance.

Virtues of Timing:
These virtues come with a caveat, in that they are only virtuous at certain times.

• Laughter, when friends are joyful
• Tears, when friends are grieved
• Peace, when war can be avoided
• War, when the cost of peace is too high
• Courage, when fear threatens to overwhelm
• Discretion, when courage is foolhardy
• Dispassion, when judgement is required
• Wrath, when justice demands action
• Forgiveness, when mercy restores
• Punishment, when forgiveness is license
• Wisdom, to time them all

The Cent-Khett settlers who composed the first Mountain Khettadine colony shared their homeland's technological disadvantage, but through an openness to trade this gap was swiftly erased as they gained the best of the Des-Khetts and the Shoreborne.   However, there was little impetus to invent new technology themselves, as they could always procure it from the other civilizations, and so they focused their prowess in other areas.   Because they sought to live at peace with the other nations, and accordingly needed to be strong enough to not appear vulnerable, they have almost always had a thriving defense industry. Importing the greatest minds from other civilizations and educating their own, the Ice-Khetts produced some of the most effective weapons of their time, whether the anti-air artillery of "Fire Day" or the primitive rifles wielded by the land's defenders in the Winter War. In the modern era, they still produce some of the best in both personal weapons and those for military vehicles or starships.   Individual Ice-Khetts rarely seek out new technology unless it fills a previously unmet need, and so the practical technology level is lower than in Des-Khett territories or colonies, even though they lack the technological disinterest of the Cent-Khetts.

Greetings

When a male meets a male peer, they are expected to greet each other with a short hug. Verbal greetings are typically quite short, except in more formal circumstances where it usually takes the form of a blessing, and must be returned in kind. Such blessings vary, and are often distinctly personalized, but most are based on either the other Khett's birth-color ("May your pickaxe ever strike richly" is common for gray) or his actual occupation (though if neither is used, a generic phrase is usually substituted). Care is taken to not make the phrases too distinctly personal—if a greeting cannot be used without personal knowledge of someone's circumstance (such as marital status), it should not be used at all. This custom is usually tossed among friends and family, however, who instead launch into an excited barrage of questions amid much back-slapping and hand-pumping.   When a female meets a female peer, they are expected to greet each other with a kiss on the right cheek. Verbal greetings are very similar for females as they are for males, but the subject matter of the phrases vary. Great care is taken in referring to fertility symbols (such as fruit) in order to avoid accidentally giving offense, but beauty is still commented on ("May your adilys ever flower"). Much like with men, greetings should not be too distinctly personal. This custom is often tossed among friends and family. Instead, they will launch into an excited barrage of questions, kissing each other on first one cheek and then the other until one or the other decides to stop. Depending on how long it has been since they've last seen each other, greetings can take quite a while.   When a male and a female meet each other, he will kiss her on the right cheek (if proffered) and she will shake his hand. Then they verbally greet each other as appropriate, with the short, generic phrase in more casual environments or with a blessing under more formal or romantic settings. Traditionally, the male gives the blessing first, and the female reciprocates. This is the most often observed of the traditional greetings, common even among lovers or those married for years, although generally only in public settings.   Greetings to elders are much more formal, with the younger Khett expected to bow slightly, curling his or her tail around the left ankle. The elder Khett may then choose to initiate the appropriate physical greeting, if desired. Among elderly family members or other familiar elders, it is common for such formality to be waived in favor of the characteristic enthusiastic greeting.   In the modern age, many consider the more formal of these rituals passe outside of the most stilted environments. There are those, however, who harken back fondly to the well-mannered olden days and carry on these traditions from their motherland, even changed as they are.  

Farewells

Farewells are nearly identical to greetings, unless in a casual setting, in which case the short greeting is instead a short farewell. In more formal settings, the blessing is simply repeated or variated, but the meaning doesn't change. The physical interactions among friends and family are typically much less enthusiastic, as a separation is not something to celebrate.  

Hospitality

When visiting for a meal, food, drink, and table ornamentation must always be brought. In the case of a lone person visiting, only one of the three must be brought. Usually, these take the form of a some fruit or a home-cooked dish that would be served at room temperature, a fermented fruit drink, and a bouquet of flowers or small basket of blossoms.   At such meals, it is important that the guests eat from each dish provided, including their own, both to show that they value the food they share and that they appreciate the food shared with them. It is considered bad manners to not eat at least two helpings or to leave any food on the plate uneaten, and the quality of the food must be positively referenced.   Table etiquette (such as large bites) is considerably more lax than in many cultures, as ravenous eating habits are considered quite complementary—one must not be seen as hesitant or picky.  

Agreements

When a solemn agreement of some kind has been reached, they exchange some kind of offering, of a value according to the importance of the agreement. The point of this is to show good will and a personal stake, but a poor gift can be seen as an insult and such agreements aren't finalized until the exchange is made.   Some waive the custom, however, and others consider it a quaint formality to be committed to celebrate the occasion. Thus, its commission varies from situation to situation.   More casual or minor agreements have their own customs, with a vigorously pumping handshake and some fast-talking flattery being common among the street-merchants. Females are typically spared the handshake, and are instead simply flattered excessively. This is generally practiced by those who buy and trade as a career, with the casual customers being on the receiving end. However, deals between merchants can quickly turn into a fast-talking barrage of compliments, as each tries to out-flatter the other. On rare occasions, such exchanges have, paradoxically, devolved into scuffles.

Females

Typical summer dress for females consists of short pants, often with a short skirt for style or modesty, and a full-length top, often sleeveless, with a brightly-colored sash to hold it to her waist or enough additional length to tuck it into her waistband. Sometimes it will be tunic-length in lieu of a short skirt, and is then held to her waist by the same sort of sash. Such sashes were often used to hold pockets, flexible fabric pouches with a strap on the back. These would be used to hold any number of items and came in a variety of sizes and patterns.   The arms are commonly left bare, except in colder weather, and likewise the legs are often barely covered.   Typical winter dress for females consists of warm, waterproof pants and a long-sleeved tunic. Given the natural insulation provided by their fur, little additional coverage is required. However, in the truly bitter cold when such a precaution is necessary, they will wear an overcoat. This was traditionally made from the pelt of a bovine common to the valley, ironically giving the fur-coated Khetts a fur coat (one mountain bandit leader was known for wearing coats of Khett-fur, becoming a mythical figure of dread across Khett society). Women's coats were often decorated with a colorful layer between the overlapping layers of fur, and with a sash around the outside for additional decoration. The tail is usually kept up under the coat, which many find uncomfortable, but the alternative is leaving it out in the cold and often trailing along the ground, as a cut-out in the coat would only encourage a draft. Some designs gave the wearer a hump, with an underlayer separated from the overlayer by a wire or wooden frame which provided a more comfortable lodging for the tail. While effective, the effect could be rather comical. These overcoats were generally only necessary a few times a year, and have fallen out of use as mass-produced models made of cheap material have become widely available. Yet they still remain a fondly-remembered part of Ice-Khett heritage, and are often seen in historical festivals or as fashion statements by the wealthy.   Traditionally, effort was often made with winter clothes to make females appear a little bit bulkier, as a bigger body held more heat and was more survivable in the cold winters. With modern conveniences, this is less culturally prized and so less common.   In the warmer months, lightweight, ornately decorated headdresses or headbands were traditionally worn, often rising with a kind of fan in front of the ears, or sometimes arching up and fanning out from the center of the forehead, giving the ears free range. More common in the modern era are simple headbands, often flat against the head and of all a single color, though patterned varieties certainly exist.   Historically, there was often a correlation between age and the size of the headdress, with children wearing a simple headband flat against the head, while maturing females would have a little bit more rise to the shape, and adults would have a full fan.   In winter, the headwear was instead a boxy woolen cap, folded and sown into shape with a brightly-colored fabric interwoven, forming interesting geometric shapes where it peeked through between folds. Flaps came down from beside the ears to be tied under the chin to hold it securely to the head. Such hats were often tailor-made, with specific "pockets" for the ears, allowing them to be comfortably warmed without being squashed flat against the wearer's head. The hat is quite warm, and broadly appreciated as useful and attractive. Several domestic firms make hats suitable for a variety of alien physiologies and shapes, and many foreign diplomats wear these hats as a nod to the local culture.   Piercings were quite rare, since the ears are so often covered or concealed, but not unheard of. As it was a fashion common among the Shoreborne, the Ice-Khetts were quite familiar with it and became used to the idea—they simply had no use for such ornamentation themselves. In the modern age, while still unusual, they have become much more common as the elaborate headdresses which concealed the ears have fallen out of favor.  

Males

In summer, males typically wear short pants, often with a kilt (although this must have a cut-out for the tail), and sometimes wear a shirt. However, males almost only ever wear a shirt when in a formal setting or when necessary for protection in whatever job they have (often with some kind of protective jacket overtop). In casual wear, it is almost always cast aside.   In winter, their garb is much more substantial, consisting of long, waterproof, durable pants with integrated loops for their boots' laces to create a snow-proof seal, a long-sleeved shirt, and a sleeveless vest. In truly frigid temperatures, they would wear a fur coat similar in design to that of the females, with the same uncomfortable tail situation and the same potential remedy, but they lacked the bright layer and would be bound by a leather belt instead of a sash. This belt would often have sturdy leather pouches for carrying various items, and sometimes featured a decorative buckle. Sometimes, particularly when engaged in active occupations, the coat would be left open in the front. This also became a style because it was seen as bold and dashing. One military hero of the Winter War was particularly noted for the style, helping popularize it as more than a practical measure.   Males rarely wore headgear in the summer except as occupational protection (such as for a miner or soldier), but would typically wear a fur hat in the winter of a very similar design to those worn by females, albeit without the added color.   Piercings are more common among men than women, as men traditionally didn't wear headgear in the summer, and earrings were often considered the sign of a trader (although not exclusive to merchants). Most commonly, these would take the form of a simple gold band threaded through the ear on the outer edge between the base and the tip. Some chose to have multiple earrings along this edge, or even on the inner edge, but these style choices were much less common.

Music

Music exists as a cultural blindspot, but the Ice-Khetts are far more open to it than their northern neighbors and have even produced a few musicians of their own, although they are generally considered significantly subpar.   Most of the music enjoyed by Ice-Khetts is actually exported from the Shoreborne, whose traveling musicians became a staple of Ice-Khett life everywhere from dances and trade festivals to live entertainment at eateries.   In spite of this popularity, the vast majority of Ice-Khetts simply have no interest in performing music themselves. There have been ventures intended to train the few who do, but these have usually failed miserably from either a lack of interest or sheer lack of capability on the part of the students.   Fueling this lack of interest is in part that many Ice-Khetts view performing music as the Shoreborne way, and the hiring of Shoreborne musicians as the Mountain Khettadine way. Accordingly, they have no desire to change either.  

Sculpture

Sculpture is quite common, usually on a small scale, carved from wood or formed from clay. Stone is only used by artisans, and most often for larger-scale projects such as statues. More commonly, however, sculptures take the form of small figurines and ornaments for the home, typically made by a housewife.   Sculpture subjects can be anything the artist imagines, although they are most commonly representations of people or animals. Another popular style is to create sculptures of plants or trees, but these are quite difficult to make and consequently rare—many skilled housewives have made significant sums of money selling such creations.   Relief is another prevalent technique, typically contructed of stone or a metal, but is predominately the domain of professional sculptors and artisans who often create such works for buildings.  

Imagery

Two-dimensional imagery is the most common art medium of the Mountain Khettadine, and itself comes in multiple forms. The most ancient and cheapest method is wood carvings, where certain tools are used to carve images onto sheets of wood. After painting, this is the most popular artistic skill among Khett females.   Painting (to include sketches, watercolors, and other similar mediums) is in many ways the simplest of the two-dimensional styles, and the easiest to teach. However, that is not to say it is easy to master. Unlike wood carvings, they must be colored, introducing another quite complex element.   The most difficult two-dimensional style is metal engraving. This is inaccessible to most casual artists, and thus exceedingly rare. However, it is popular among professional artists and modern technology has made it far more affordable and opened up whole new ways to manipulate the medium.   Photography is a thriving art form among young Khettadine fit enough to galavant across the mountains and hills searching for the perfect shot. Rather than skill in producing the image, the difficulty comes in finding or making the perfect shot, requiring a not-insignificant amount of planning and luck. Ice-Khett tourists can almost invariably found with at least avid photographer in their party.   Subject matter for two-dimensional artwork is extremely diverse, ranging from portraits to scenes to meaningless patterns deemed attractive by their designers. Most Khett families have many heirloom pieces they can trace back generations, and will gladly explain this history to visitors upon request. Such a request is considered very complimentary, and is a sure way to solve an awkward lull in conversation.  

Literature

Literature is the province equally of the two sexes, but they each typically address different genres and audiences. Most fiction written by males is geared towards adult, often male, interests (such as military fiction), while most fiction written by females is geared towards children and is often of a more fantastical nature.   Poetry, likewise, is split in interest. However, females again tend to focus more on what will be enjoyable to children (e.g. nursery rhymes) because that is the context in which they are creating poetry, while the poety written by males tends to be directed more towards adults, whether through simple entertainment value or as a means of wooing females.  

Performance

Acting was quite nearly unheard of until civilization had advanced quite significantly, as it was always seen as a waste of time. Live story reading and poetry recital were not rare, but never commercialized, as they almost solely happened in the warren during free times, or as a part of education.   Building on the early audio/visual technology from the Des-Khetts, the Ice-Khetts furthered it greatly as a military technology, understanding its value for intelligence-gathering and for command and control.   Although they became prevalent for communication roles such as news broadcasting, they did not catch on for any kind of televised performances aside from a few popular book reading or poetry recital programs.   Sports, called "molunotskir" (literally "almost-warrings") in Khettadine, originated as military drills (hence "molunot" for "training," literally "almost warring"). These same drills and competitions are performed by military units for public enjoyment, funding, and recruitment purposes, as well as highlighting historical practices. These are frequently televised on the fifth day of the week and are something many Khettadine males eagerly await during the work week. Many females also eagerly await another chance to watch extremely fit males exhibit their masculinity, although usually for different reasons.  

Architecture

Due to the lack of massive haworah trees, or a suitable substitute, early warrens were primarily constructed of logs sealed with clay daubing. These would often then be expanded by burrowing into the ground, but such efforts were more difficult and time consuming here than in the Centrality as in many areas the bedrock is much closer to the surface. Due to the rapid onset of winter, it was important to build residences quickly so most were constructed aboveground.   Often, a warren's walls would be formed by entire trees, felled and stripped of their branches, laid in a way to compensate for their tapering. Helpfully, the species of evergreen ubiquitous in this region grows straight and tall, with fairly sparse branches.   Once their society was more solidly established and they could afford longer building times, many warrens were built with substantial basements, with the above-ground floors often concealing the true footprint of the structure. Underground, the walls would be shored up with brick, and beams would be layed across the whole structure, supporting the above structure.   The most recognizably Ice-Khett building style is that used in their cities. While the style is millennia old, many buildings are still constructed in this style even if techniques and materials have evolved.   The basement's walls are typically built of stone-brick, often plastered over, and the floor of stone tile. The whole structure is timber-framed, but only the ground floor has walls of brick or stone. The upper floors' walls are instead made of wood slats and plaster, or in the modern age siding on the outside, a layer of insulation, and then an interior layer of drywall. The exterior is often painted in a block of some bright color, typically of a female's birth color. One common custom is to base this choice on which color day is closest to the official start of construction.   This is impractical for the largest of buildings, however, but metal-and-glass skyscrapers are mostly restricted to the two biggest cities, with smaller towns and cities being built much lower to the ground.   Ice-Khett cities are broadly far more orderly than those of the other Khettadine civilizations, and the shorter buildings harken back to an earlier, quieter time, though the whiz of anti-gravity cars zipping past along streets worn silky-smooth by decades of travel banishes that illusion rather quickly.   Given the Ice-Khetts' committment to civic responsibility and natural conservatism, their cities are kept clean and well-maintained, with the flowers which overflow from window boxes bringing splashes of color that liven the city and remind of the verdant mountain meadows not too far distant. Parks are quite common, and Doviskuna Park in the center of Swonin bor Folwinovisk is one of the most-frequented tourist attractions in the cluster.  

Food

"Five thousand dishes with five thousand more beside" is how one writer described the culinary climate of the Khettadine culture, and this pronouncement extends in no small way to the Mountain Khettadine as well, though it is, of course, an underestimate.   Food is not as forthcoming in the mountains as in the forests from which the Mountain Khettadine originally hailed, but the sea gives fish; the mountains yield game and intensely flavorful berries; and the valleys bear plentiful harvests of grain, fruits, and vegetables.   Many foods and animals were imported with the original settlers or through trade later on (now extended also to alien produce), and so most Khettadine ingredients can be found farmed in the mountains. Some foods from other regions or planets can't be grown in the colder climate, but these are usually imported directly.   The bulk of the Ice-Khett diet consists of bread, meat, and fish, but vegetables and fruits are strongly desired and easily acquired, albeit at a steeper price than in the Centrality.  

Beverages

Practical beverages:
Water is a staple, often subtley flavored with fruit juice. Most bottled waters are flavored in this way, and many eateries will serve a slice of fruit on each glass of water for the customer to squeeze into the drink.   Herbal teas, often imported, are used as both relaxants and stimulants depending on the herbs used to make it. Tea made from seevitso, an herb imported from the Shoreborne, is a staple of the morning meal. Many Ice-Khetts add small doses of fruit juice to their tea as a sweetener.   Recreational beverages:
Fruit juices are extremely popular for all ages. The most popular brands use real fruit, but cheaper artificial drinks are more common among the lower classes. Carbonated drinks are also common, usually flavored with fruit juices.   Many fruit juices originated as homemade refreshments where pure fruit juice would be diluted in water, sometimes with some added sugar, and served to the whole warren at various special events or even with no particular reason at all.   Alcoholic beverages:
Wines are quite popular, usually made from a family of berries that grows on the low slopes around the valley. These wines are quite sweet and usually very low in alcohol content because of the societal aversion to drunkenness, but many producers make export brands with higher alcohol content levels which they market to foreigners.   Beer is far rarer because most grain production from the limited suitable land within The Mountain Republic is earmarked for bread, but it's fairly commonly made in small batches within farming communities, often for special warren events such as a warren day.   Hard liquor was a foreign concept to the Ice-Khetts until clusteral expansion, and their culture strongly rejected it. While it is not illegal, its production is outlawed and imports are restricted in volume and heavily taxed.  

Meal habits and composition

The Ice-Khett day is broken up into four segments, each begun by a meal.

• Dartov, or "sun-seed," starts at daybreak, begun by "fractovot," which means "vitality-planting."
• Dardov, or "sun-flower," starts shortly before noon, begun by "saktrov," which means "hope for harvest."
• Darov, or "sun-harvest," starts shortly after noon, begun by "rovdwis," which means "harvest-rest."
• Darzeen, or "sunless," starts after sunset, begun by "dovaramsel," which means "love-meal."

Fractovot:
Fractovot is the morning meal, eaten before the workday begins, and is accordingly very important. Traditionally, the woman of the house would wake up before her family and prepare a warm meal composed of spiced meat wrapped in a leafy green, cooked in oil, and placed onto a thin sheet of bread which would then be folded around the lump of meat. Additional ingredients would sometimes be added as available, such as spices, cheeses, or other animal products.   In the modern era, "quick-fix" alternatives are common, and this has supplanted the traditional meal in many homes, especially those where the woman also works, or among those who are unmarried. These alternatives usually take the form of either pre-packaged food that can be quickly warmed up or cold veggie mix spreads to be pasted onto thick slices of bread.   Saktrov:
Saktrov is eaten in the middle of the workday. Traditionally, the woman of the home would have prepared and packed the meal the night before, though in the modern age many businesses have cafeterias, or are close enough to eateries that such preparation is often unnecessary.   Standard fare for saktrov would be cold food. The main course would be one or more meat-packets similar to those of Fractovot, but of a meat, poultry, or fish that doesn't need to be eaten warm, and cooked without oil. In addition, there would be a whole fruit or a packet of berries and often a "sweet dumpling," a popular treat made by forming dough around a particularly sweet species of berry. The juice from the berry would soak into the dough, flavoring it while also mellowing the intensity of the berry to keep it from tasting sour.   Housewives and children remaining at home eat a different meal, prepared at the time, but of similar composition. It would be quick, simple, and often cold, but the composition varied much more dramatically because there was a greater variety of options available.   Rovdwis:
Rovdwis is a communal warren meal eaten at the end of the workday. Some warrens have staff hired to make it, while other warrens shift responsibilities between warren members or have a communal kitchen where multiple women cooperate on the meal.   Variety is an important component of this meal, and so it is impossible to describe a "typical" meal, but there are a few constants. Foods which blend many flavors and ingredients form the main course, with casseroles, salads, and stews taking an important role. An ordinary meal can generally be expected to consist of three options for a main course and no less than five side dishes, two of which are recipes requiring fewer ingredients than the options for main course, while the other three consist of some "singular" food such as bread, fruit, or a vegetable that requires minimal preparation prior to mealtime (although, in the case of something like bread, extra preparation may be entailed, especially if for a special event).   Dovaramsel:
Dovaramsel is the family meal, eaten just before bed. Traditionally, it is prepared by the woman of the home, but can be either cold or hot. Sometimes the next day's saktrov meal is formed from remnants of this meal. Besides saktrov, it is also the busiest meal at eateries as it is common for young couples (married or courting, but childless) to partake of dovaramsel as a romantic meal.   It is usually a main course with a single side dish, but the composition varies wildly from day-to-day and family-to-family. It is known as the "love-meal" because it is the only meal of the day where the family is gathered together privately and is not getting ready to rush off somewhere else, and because it is the meal into which the woman of the home can put the most creativity and personality, rather than the quick and effective fractovot or the utilitarian saktrov.

Festivals

The different seasons are very important to the Mountain Khettadine, and they mark the beginnings and ends of the planting and harvest seasons with week-long festivals.   Planting:
At the official beginning of the planting season, each warren hosts some kind of party, traditionally outdoors around a "warren tree" (either the tree holding their home or a chosen tree). In ages past, this festival was timed when the warren tree bloomed, although in the modern age it is commonly observed on a specific day.   The occasion is marked by general frivolity: dancing, games, sporting, and bright decorations, with warrens and plots of land marked for such festivities festooned with varicolored flowers and garlands.   When the planting season ends, the festival week is much the same. This is also typically when recreational facilities like pools and sporting fields and courts open, and summer is officially declared.   Harvest:
The beginning of harvest is marked with a feast of the last supplies from the previous harvest and off-season produce, although in the modern era this mostly just means certain types of food since most produce is available year round.   The end is likewise marked with a feast, but this is of the produce of the harvest, all fresh food. Gifts are also exchanged between family and friends, and warrens often assemble gifts for each other.  

Holidays

Various special days are commemorated by the Ice-Khetts, such as military victories, diplomatic triumphs, or general days of awareness.   Founding Day:
Founding Day is celebrated on the 22nd day of spring and commemorates the arrival of the first expedition of settlers, who made land-fall in Harbor Pass.   The day is usually marked as a cultural appreciation day, with many adopting historical dress for the occasion. It is also a feast-day, in celebration of the bounty made possible by the efforts of the earliest settlers.   Fire Day:
Fire Day is celebrated on the 5th day of summer and commemorates the successful defense of the valley from an all-out Cent-Khett bombing raid. With only a small air force, the Ice-Khetts relied on their sophisticated network of anti-air guns to defend them from air attack.   The holiday received its name from a captured Cent-Khett airman who described the scene thusly: "The mountains were hidden behind a wall of fire and smoke; had we reached the target, we shouldn't have seen it for the flame."   The day is celebrated with various historical military displays, the most notable of which being a ten-minute sustained barrage from a battery of era-accurate anti-air pieces firing blank shells, beginning at the exact time when firing commenced in the past battle.   Alliance Day:
Alliance Day is observed on the 17th day of winter, and commemorates the unification of all great Khettadine nations in 3 A.C.E.   Constitution Day:
Constitution Day is celebrated on the 59th day of winter and commemorates the ratification of the Constitution of Fifths, effectively marking the beginning of The Mountain Republic.   This is a patriotic holiday and feast-day, with whole warrens assembling for communal meals.   Victory Day:
Also known as White Day, Victory Day is celebrated on the 83rd day of winter and commemorates the Ice-Khetts' victory over the Cent-Khetts in the Winter War, known by the Cent-Khetts as the Reunification War (although often intentionally forgotten).   It marks the day of the decisive battle, where the Ice-Khett forces routed the invading army on the slopes of Mount Dresinsk ("Bulwark"). The Cent-Khett general surrendered to the Ice-Khetts on the spot, ending the war then and there.   As far removed from this event as they are, it is usually treated as a kind of military appreciation day, for all those living or passed who fought for The Mountain Republic and later The United Sovereignties of Khetta.   The day is celebrated with memorials, military parades, and historical reenactments, all of which are quite popular.   Black Day:
Black Day is observed on the 30th day of spring and serves as a "birthday" for male Khetts given the sign of the hoe, scythe, or plow at their birth (actual birthdays are not celebrated). Customarily, Black Khetts will be given gifts by friends and family on this day.   Gold Day:
Gold Day is observed on the 90th day of spring and is for Khetts given the sign of the coin, ship, or shop.   Blood-Red Day:
Blood-Red Day is observed on the 30th day of summer and is for Khetts given the sign of the polearm, spear, or sword.   Brown Day:
Brown Day is observed on the 30th day of autumn and is for Khetts given the sign of the axe, hammer, or mason's trowel.   Gray Day:
Gray Day is observed on the 90th day of autumn and is for Khetts given the sign of the mallet and chisel, pickaxe, or shovel.   Green Day:
Green Day is observed on the 60th day of spring and is for female Khetts given the sign of the tree.   Red Day:
Red Day is observed on the 60th day of summer and is for Khetts given the sign of the adilys flower.   Pink Day:
Pink Day is observed on the 90th day of summer and is for Khetts given the sign of the parin fruit.   Yellow Day:
Yellow Day is observed on the 60th day of autumn and is for Khetts given the sign of the yellow flower.   Blue Day:
Blue Day is observed on the 30th day of winter and is for Khetts given the sign of water.   Life Day:
Life Day is observed on the 60th day of winter, and is a day for remembering those who have died in the past year and for celebrating those still alive. This also serves as a "birthday" for White Khetts. Customarily, White Khetts will be given gifts by friends and family on this day.  

Events

Various events are commonly held throughout the year, with no particular relation to seasons or times.   Dances:
Dances are held very frequently, each typically with a certain age bracket in mind (though some cater to broad ranges). The youngest brackets are for minors between the ages of seven and ten, and these dances are typically gender-segregated, with little contact between males and females (although performed for each others' benefit). Dances begin featuring couples' dancing around the age of eleven, and this most popular context continues into even very old age, although the enthusiasm and intensity of dancing certainly decreases with age.   Unlike Cent-Khett dances, these are usually accompanied by music (often provided by traveling Shoreborne bards, some who make a career of putting on dances).   Warren construction:
When it is decided that a new warren is needed, whether because of overcrowding in one, a political schism, or a desire to act benevolently, those wishing to construct a warren purchase a plot of land and dedicate a tree on the property as a "warren tree." This dedication ceremony can be very simple, particularly in the case of a company building one to sell, but is sometimes quite complex. The nature of these ceremonies is quite diverse depending on peoplegroup and background, but most often takes the form of a party and feast accompanied by some speechifying.   Once the warren tree has been dedicated, the land is appropriately prepared according to the specifications of the construction and then construction begins.   When construction is completed, another celebration is held and the warren is named. In the case of a benefactor funding the construction, it is customary for one of the future residents to suggest naming it after the donor.   Warren days:
Many warrens have a "warren day" annually near the anniversary of the warren's naming ceremony, usually on the rest day, Dwismit. The celebration is attended by the whole warren and often people who used to live in the warren, typically grown children.   It is held outdoors, conditions permitting, and usually features yard games and a communal meal. Some urban warrens will hold their celebration in a city park rather than move it indoors.   Trade festivals:
Trade festivals originally started out as celebrations welcoming Shoreborne trading ships, which arrived fairly rarely. They would typically last two days, and featured feasts, dancing, and music—the latter usually provided by the more musically-inclined Shoreborne.   As travel changed and trade accelerated, whole towns turning out for two days of frivolity each time a ship or caravan arrived would ensure that nothing would ever get done. Accordingly, most towns have some kind of annualized trade festival.   While these feature many of the same kinds of celebrations, they also provide opportunities for job fairs, networking opportunities, business conventions, and street bazaars.

When born, each Khett is given a blanket of a color chosen by the parents. This color becomes specifically associated with that Khett, and shows up in everything from decor to official documents.   The colors are gender-specific and each come along with a certain sign. Boys are given colors and symbols that represent occupations—black (hoe, scythe, or plow), gold (ship, shop, or coin), blood-red (polearm, spear, or sword), brown (axe, hammer, or mason's trowel), or gray (mallet and chisel, pickaxe, or shovel)—while girls are given colors and symbols that represent life-giving—green (tree), red (adilys flower), pink (parin fruit), yellow (tucidorog dar flower), or blue (water).   Infant Khetts, regardless of gender, whose parents are not able to give them a color or who are given up for adoption from birth are usually given a white blanket and the symbol of a sun peeking through clouds. It is considered very unlucky, and most adoptive parents will change their child's color. Some White Khetts, however, embrace it. This can be for good or ill, with some seeing themselves as conquerers of fate and overcomers of misfortune, while others cast themselves as willing pariahs. Some of the greatest heroes and villains in Ice-Khett history have been White Khetts.   Generally, a boy's father chooses his color, while a girl's mother chooses her color. In lieu of the parent, sometimes a grandparent of the same gender as the child will fill this role.

Upon turning thirteen, a Khett is considered a full adult. Like birthdays, this is marked by color day, meaning one with the sign of the pickaxe would be considered an adult on the thirteenth 90th of autumn since his birth, or one with the sign of the adilys would be considered an adult on the thirteenth 60th of summer since her birth.   The day passes without much fanfare beyond the usual festivities, as it does not mark much of a shift in the Khett's life beyond the adjustment of certain legal rights. The Khett is still in school, and will be for years, and will likely already have been working in some sort of apprenticeship or been otherwise training for independent life.

If the body can be recovered, it is buried in a funerary garden patch, where the decomposing body can fertilize the soil. The bereaved are then given a basket of produce from the garden.   Memorial services are typically rather short, and often involve as many as three entire warrens, plus a few miscellaneous guests. Traditionally, the memorial service would be put on by the deceased's warren, and the deceased's birth warren would attend as well. Siblings, friends, and grown children from separate warrens would attend, and the spouse's birth warren would also attend. Thus, sometimes as many as a couple hundred might show up for the funeral of a rather ordinary Khett.   The deceased is eulogized by spouse, parents, select siblings, grown children, and occasionally friends. Each eulogy lasts only a minute or two, and is usually more of a goodbye than a eulogy as most cultures understand it.   Once the service is concluded, the body is buried and the bereaved are presented with the fruit basket.   Commonly, the grieving period lasts one month. When possible, a surviving spouse is granted a month of leave from work. If the surviving spouse does not have a job, but stays at home with children, the warren provides financial support for a month, and members of the warren will often help with childcare more than they otherwise would be expected to.

The Mountain Khettadine are very traditional and certain taboos hold strongly within their culture, as do certain traditions which may be viewed askance by outsiders. While this is not an exhaustive list, these are the ones which should be most carefully observed to avoid giving offense.  

Taboos

Public displays of romantic affection, such as romantic kissing (as distinguished from the type used in formal greetings), and public discussions of sexual relations—even in exclusively adult company—are taboo. Such behavior is restricted to the warren, and preferably the (comparative) privacy of one's own home.   The Mountain Khettadine keep their culture as clean of sexual content as they can in a bid to minimize sexual activity among adolescents, and have strict laws regarding exposing minors to sexually-charged material or behavior. As a result, those Ice-Khetts outside The Mountain Republic often seek out enclaves of like-minded Khettadine.   The use of white fur dye is taboo in Ice-Khett culture, and to suggest that a female use it or to suggest that she is using it will give serious offense.  

Customs Taboo for Others

As a part of their formal greetings, Ice-Khetts will make physical contact such as a hug or a kiss on the cheek with total strangers. These gestures in many other cultures are seen as demonstrating affection and closeness, and so some may find an Ice-Khett greeting uncomfortably familiar. Indeed, it might be classified as assault in some foreign polities.   Instead of burying their dead, Ice-Khetts compost them in funerary gardens. The use of their dead as "plant food" is viewed with revilement in many societies, especially those which seek to prolong the decomposition process and preserve the corpse, and many would view the food that comes from these gardens as tainted by death.

Emperor of the Five Gifts:
The work that has left the most indelible mark on the Mountain Khettadine is not an ancient manuscript or some religious text, but a popular novel written by Jiresan Rykint Revarnia Tilbasan, a veteran of the Winter War, in the waning years of the Khettadine industrial revolution.   His fantasy story, The Emperor of the Five Gifts, became an instant classic and inspired the next several generations of writers until the story became so often copied that it was almost cliche itself. Yet its popularity continues throughout each new generation, with near-universal agreement that it is the best of its kind.   The story is set in a fictional world where five kingdoms surround a small empire. The emperor of the smaller country was often derided for the weakness and small size of his nation and accused of having delusions of grandeur. However, he was skilled in magic and made five gifts for the five kings and an amulet to control them. Should the kings accept his gifts, they would fall under his sway.   Each king, arrogantly seeing the gifts as their rightful tribute from the lesser kingdom, accepted them. With his foot now in the door, the emperor plied their ears with advisors, manipulated them, and drove their kingdoms into ruin. One by one, he declared war and overcame the much greater forces in decisive battles. Taking the kings prisoner to a fortress within his land, all seemed lost.   Yet, the children of the kings had all fled with their retainers. They assembled to confer and form an alliance, but were met by the Crimson Queen, wife of the emperor. Telling them that they had been betrayed to her husband, she led them to safety and told them all that her husband had done, from the time his lust for power overcame his love for her and he rejected her counsel.   A team was assembled, with only the most pure and valiant son of each king chosen. However, one king lacked a son, and his eldest daughter volunteered to go. Over the objections of the men, the Crimson Queen confirmed her and bestowed a magical gift on each of the adventurers.   Through many perils, dangers, and sacrifices, they finally defeated the corrupted emperor, freeing the five kingdoms and destroying the black empire at the heart of their world.   It is likely that in all of Khettadine space, there is not a single Ice-Khett who does not know the story, and few Khettadine have not at least heard of the tale, as popular as it is.   The symbolism in the tale is intense, and the metaphorical nature of the writing almost overpowering when one pours over it with the desire to divine all of its nuances, yet even the most casual reader can appreciate the tale for what it is, an epic fantasy story.   Some modern historians point back to the era in which he wrote the book and suggest it was a work of political opposition to the Shonsurogstanir (those who supported a monarchy or empire in the style of the Northern Khettadine), who had taken power and were ousted shortly before the Winter War. They assert that he wrote the book before the Winter War, but was unable to publish it until the political situation stabilized, for fear of reprisal.   However, many others reject this view, pointing to the author's own scathing writings on the idea of political activism in fiction where he asserted that it could only degrade the quality and inhibit the creativity and timeless relevance of the work. These experts hold that he wrote the book with certain universal principles in mind, and that in so much as they reflected the political turmoil of his era, they would reflect political turmoil in any era.   Rykintorog or Kheshurrov:
An actual historical figure known for his brutality and utter disregard for Khett life, after his death the tale of Rykintorog or Kheshurrov took on a life of its own.   While many variations exist, this is the most popularly understood story:
From the time he was born, his teeth were unusually sharp and his eyes were red, a sure sign of evil. In spite of this, his parents tried to raise him.   But while an infant, Rykintorog killed his mother by draining her of her blood. His grief-stricken father then cast him away and left him for dead, where he was found by a military officer who took pity on him and adopted him, giving him the name Rykintorog and training him up to be a soldier.   Rykintorog bided his time, learning how to fight so he could better prey on the Khettadine. When he joined the military, he corrupted the minds of those around him and staged a mutiny, killing anyone who wouldn't join him and killing several superior officers, including his adoptive father.   The band of outlaws retreated to the hills, and over the following bitter winter, Rykintorog taught his band to lust for the taste of Khett-flesh as he himself did.   It was over this winter when he had a coat made of Khett fur he himself skinned from living victims, who were then butchered for meat. Only one survivor was left, who was stripped naked, given a coat of Khett fur, and ordered to tell the nearest town of the fate of his warren.   After delivering the message, the survivor died, having been unwilling to wear the fur of his family as a coat. The coat was then burned, and the spirits of the victims could be seen among the flames.   Rykintorog carried out his reign of terror across the whole country and even into the coastal waters, becoming known as "Or Kheshurrov" ("the man-butcherer," or "the harvester of Khett-blood"). From any party he attacked, he killed some, took some prisoner for food, and added some to his party, training them to consume Khett-flesh as he did.   A noble hunter whose parents had been killed when their warren was wiped out by Rykintorog took his bow and knife and bounded into the mountains to hunt Or Kheshurrov, tracking his band of brigands for weeks before finally discovering their camp. He dispatched one of them and stole his clothing, entering the camp in disguise. That night, he assassinated Or Kheshurrov in his sleep and mutilated the corpse.   Taking the coat as proof of the kill, he returned to a nearby village and announced his victory. As before, the coat was burned, and it was said you could see the souls of the victims in the flames.   However, this fate did not kill Or Kheshurrov, but freed him from his corporeal form. To this day he stalks the southern mountains, seeking who he may devour. He falls upon those wandering alone, whose hearts are evil, and sucks the life from them. Their souls then follow him for eternity, hoping for a share of his victims.   This latter facet of the story is the part most commonly invoked, usually as a bogeyman to warn children to behave themselves lest the monster catch them. It is also used by some as a metaphor for evil ensnaring the unwary and unaccompanied, those without a faithful companion to help guide them.

In a civilization that has existed for millennia, there will inevitably be far too many major historical figures to list. However, here are listed some historical figures of relevance to this article who will give an insight into the history and culture of the Mountain Khettadine:   Borpar Tyet Parrogan:
Little is known of Borpar's early life but that he was born in the western jungles and his father led a group of logging warrens in the region as a kind of elder or foreman. The exact details of his education are quite vague, in part because of his own writings. He describes his education as being "a journey through every land and polity, with always the guiding hand of Yumil to lead my way." However, given the often metaphorical nature of his writings it is unclear whether these journeys were also metaphorical, if Yumil ("justice") is a concept or an actual person, and if he was educated before these journeys or exclusively during them.   At any rate, he became a well-regarded statesman in his home region, being twice elected as their Judge-Advocate. He promoted his various political theories and arranged the various kantir (like "cities," assemblies of warrens) into a proto-republic, with warren elders serving as representatives to a government consisting of a council and an independent Judge-Advocate who was responsible for leading the united warrens and resolving disputes between them. This system formed the loose association of warrens into a cohesive state which became one of the three great pre-Centrality civilizations.   When the Northern Khettadine invaded and the various Cent-Khett civilizations began sending diplomats to secure alliances, Borpar was selected to represent his civilization. Along with a few allies, he pushed for the adoption of a republican-style government of four "circlets," he called them. The "earth" as he called it would be the people's representatives, apportioned according to population. The "tree" would be the states' representatives, equally apportioned. The third circlet would be the "sword," a military and judicial system under a "General Justice," subject to the laws of the earth and the tree. The fourth would be the "stone," immovable judges ensuring that law was interpreted and applied correctly and consistently, within the confines of a formative treaty establishing the bounds of the government.   However, The Centrality was established as a democratically-elected council of "premiers" who would rule according to what most of them agreed. This form succeeded in no small part because of the urgency of the matter, which also forced Borpar and the rest of his country to join the government.   Over the following decades, more and more power became centralized under the newly-founded "Centrality," and the westerners grew more dissatisfied with the new arrangement. When The Centrality abolished all regional governments and replaced them with a mandated structure, some westerners planned to resettle to the southern mountains, eventually founding The Mountain Republic.   "Grelot Piran"
While his true name remains unknown, the Shoreborne author who wrote under the name "Grelot Piran" ("walking thinker") has had a greater influence on the culture of the Mountain Khettadine than anyone, perhaps even more than Borpar Teyet Parrogan.   "Grelot Piran" was a Shoreborne poet who sailed to The Mountain Republic aboard a trading ship. Upon landing and enjoying the trade festival that greeted them, he adopted a great interest in the Mountain Khettadine and told the ship to leave without him.   More trading vessels came and went, but each time he declared he still had more work to do. Finally, he came to the realization that he was no longer one of the Shoreborne, and was truly one of the Mountain Khettadine. He immediately applied for citizenship and began arranging his various works and thoughts into a coherent tome which he would name "Tripirint bor Spinterskir," or "knowledge-book of fifths."   In this work, he chronicled the history and culture of the Ice-Khetts and systematized what he observed as their virtues. The book itself is divided into five parts, each itself divided into five chapters. Additionally, the entire book was written in what became known as "flor-spinter" ("one-five") poetry where each line consists of a one-syllable word followed by five syllables. Each stanza is composed of five lines, with a single line meant to typify the stanza preceding the five.   A "floret-spinter" ("single-five") is the smallest "full poem," and the building block of most larger works. It contains six stanzas, with the first stanza intended to typify the whole poem. The rhyme scheme is quite complicated. Typically, the second line of a stanza rhymes with the fourth, the third with the fifth, and the sixth to the second of the next stanza. The first stands on its own. This is sometimes described as an "ABCBCD-ED" pattern. The first line of the first stanza stands alone, but that of the second rhymes with that of the third stanza, the fourth with the fifth, and that of the sixth stands alone. This is sometimes described as a "1-2-2-1" pattern.   His book became extremely popular almost immediately, but the author himself maintained obscurity. In the closing of an introduction later added to the book, he wrote:
 

"Wer trotesak olresk.
Frac bor kheroggant
Vor sonetint drolae,
Or parint meshant.
Dov paktin hastolay,
Takt bor orovar in."

 

"I need no fame.
The life of civilization
Is the warmest reward,
The sweetest victory.
Bloom forever blessed,
Love's labor is complete."

  Rykintorog or Kheshurrov:
While his full name is unknown, his mention is enough to send a chill down the spine of most Khetts. His name means "fierce, stalwart warrior," or literally "fiercest stone" and until he gained prominence was a popular name for Blood-Red Khetts. His title translates to "the man-butcher," as in sentient beings (in those days, specifically Khetts).   The common historical understanding is that Rykintorog was a White Khett, anonymously abandoned by his parents. He was adopted by a military officer, who trained him from a young age. Upon reaching the age of thirteen, he joined the army and after only a few short years led a mutiny, killing several superior officers and soldiers who refused to join the mutiny, then fled to the hills with his co-conspirators.   From there, evading or defeating every attempt at arrest, he became a mountain bandit, attacking travelers and outlying warrens, slaughtering and plundering nearly at will.   One time in the dead of winter, he led a raid on a warren, but the warren fought back. Angry at the death of his lieutenant and wishing to cow all future victims into effortless surrender or to first break their morale, he personally skinned several living captives alive, irrespective of age or sex, using their furs to make two coats. The first, he wore. The second, he sent with the single, naked survivor to a nearby town to tell the tale.   This survivor refused to wear the coat, and accordingly died shortly after delivering the warning to the town below.   He continued his reign of terror throughout the mountains, even using small boats to board trading ships, until his reign of terror was finally put to an end by a young hunter who infiltrated the camp and assassinated Rykintorog, mutilating his corpse horrifically and returning to his home town with the coat, which was then burned.   However, his legend did not die there, and many folk tales proliferated about his survival, or his existence past death, becoming more myth than man. He has featured in many published stories, taking on different, exaggerated forms each time.   Yumil Motacet Basakan or Fonteran:
Adopted with his sisters by a soldier and his wife, Yumil grew up in a tumultuous time in Ice-Khett history. A coup by Shonsurogstanir and a subsequent purge of Gantortefetir from the military caught his father in the net, imprisoning him for a life term lest he form any resistance to the new government.   Now the man of the family, and resistant to the idea that his mother or his sisters would work in a factory, Yumil got a job as a miner. Due to his will and significant strength for his age, he was promoted quickly and his wages rose. However, this made him enemies and he was framed for an attempt to sabotage the mine and subsequently imprisoned.   He was broken out of jail less than a year later by Gantortefet insurgents who had already moved his family to safety, and he willingly joined their cause in spite of his innocence in the sabotage of which he was accused.   A few years later, they rebelled against the Shonsuroggat with the help of Shoreborne mercenaries and a mutiny within the military. They liberated the valley first, reuniting Yumil with his father, and then struggled through the mountains until all that was left in the hands of the Shonsurogstanir was Or Tucidorog bor Kherrogant ("The Mountain of Civilization"), the seat of power of the Shonsuroggat and the Gantortefisk before it.   For his heroics, he was commended, promoted, and gifted with a pair of war-dogs which he named "Shurotan" ("Hunter") and "Wolsket" ("Adventurous"). However, he had no time to celebrate and was quickly shunted off to defend the border against an army from The Centrality.   He led an expedition to harass the approaching forces, and then returned to defend the mountain itself in the ultimate battle of the war. It was here where he performed his most famous actions and uttered a quote held dearly by the Mountain Rangers and all others who serve in the military of the republic. As the Ice-Khett line was about to break, he planted the flag in the ground and rushed to fill the gap, yelling "Floretak basot prantinsk bor werir!" which translates to "Not one shall pass our flag!"   After three decades of military service, he had a brief stint in politics and then retired to a solitary life in the mountains accompanied by only his war-dogs. After his death, Or Tucidorog bor Kherrogant was renamed in his honor and a monument was erected on the site of his most famous quote.   Jiresan Rykint Revarnia Tilbasan:
Very little is known about Jiresan's early life, but that he was born in the Tilbasan warren on the edge of Harbor Pass. He later recounted how his father wished that he become a banker, much as it disinterested him, but he managed to escape that fate by becoming an apprentice translator for his father's import business, interacting with traders from the Shoreborne and Northern Khettadine on a regular basis.   He talked little about the political upheaval, and most consider it quite likely that he stayed out of it. However, when word reached the Ice-Khetts that The Centrality was sending an army to "reunite" with them, Jiresan joined the infantry.   His service was honorable, if unremarkable, and he was discharged once the war ended. However, he emerged physically unscathed, with the makings of a manuscript which would become The Emperor of the Five Gifts.   It was not published for years, but when it was it became an immediate success. Within this time, Jiresan had gone on to become an academic in Provision University's language college, providing courses on each of the major Khettadine languages.   His wife tragically died of a disease not long after he found literary success, which temporarily caused him to shrink back into his books and away from the company of others. In this time, he wrote a second book, detailing the fracturing of the Alliance of Five Kingdoms, but upon emerging from his reclusion he burned the manuscript, writing to his son "Should such a tragedy ever befall the kingdoms, all the work and sacrifice of the first book would be undone. In my anger at this world for taking Revarnia, I nearly destroyed that other world, which she loved so dearly."   When questioned later as to what happens later in the world, and if the alliance really did fracture, he answered "Tridesca bor wer udindaktot floret," or "My book stands firmly alone."

Females

Sleekness is highly prized, as it is seen as a proxy for health, fastidiousness, and care. Similarly litheness and a slender figure, which are stand-ins for health, are highly sought after. This was not always the case, however. In the past, large females were seen as particularly desirable because they would be better able to withstand harsh winters. Pure white fur is the highest standard, in large part because it cannot conceal dirt, fleas, or other foreign materials; fastidious care is required to maintain such purity. However, an overly pure white coat is sometimes suspected of not being natural. Thus, "dear marks," distinguishing blemishes, are regarded favorably.  

Males

Sleekness is broadly eschewed by males, who will typically do only what care is necessary to not be rejected by females. This, however, requires careful grooming because pure white fur does not conceal much. Thus, personal hygiene is looked after much more thoroughly than personal appearance.  

Cosmetics

Cosmetics are quite common among female Ice-Khetts, but not so among the males. Even so, an astounding array of tools, gels, dyes, and other miscellaneous products grace the shelves of the numerous cosmetic shops and boutiques that dot any Ice-Khett city.   Due to the great surface area that needs to be covered, few actually use products such as dyes or gels over their whole exposed body, but instead strategically apply them to certain areas. Many of the more artistic sort (or who can afford artistic stylists) apply multiple different colors in patterns across their fur. Like tattoos, these can convey a variety of meanings from simple artistic expression to designs of great personal significance. However, unlike tattoos, they are very temporary. Some Khetts are most identifiable by the fact that their style changes so frequently, rather than through a consistently recognizable pattern.   White dye is considered quite taboo, as it is seen as "faking purity." Many males are suspicious of females who appear too pure white, suspecting them of dying their fur. This means that possessing naturally white fur is both a blessing and a curse, as natural beauty can be mistaken for falsity. Some have taken to dying some kind of blemish on their fur, leading to the idea of "dear marks," distinguishing blemishes that are regarded affectionately by mates. Accordingly, it is a trope in fiction aimed at young adults for some female to remove her dyed-on blemishes, astonishing a desired male with her previously concealed beauty. This trope runs both ways, with the male being rewarded for his fidelity to a female of ordinary looks by having actually found the most beautiful of them all.

Surprisingly, considering their willingness to trade with many different outside cultures, or perhaps because of this, coupled with a desire to maintain their unique culture, Ice-Khetts are broadly far more conservative than the other Khett cultures. Accordingly, their traditional gender roles and expectations are far more durable than in other cultures, even if few barriers exist to either sex fulfilling a given occupation (although certain gender-specific laws still exist, such as in family law).  

Females

Green, blue, pink, red, and yellow are considered "feminine" as an abstraction of life-giving elements, specifically trees, water, fruit, and flowers. These four feature heavily in symbolism for females in varying ways from cradle to grave. Upon birth, each female is given a blanket of a color chosen by the mother. This color becomes specifically associated with that girl, and shows up in everything from decor to official documents. It is like a birthstone in many ways, although it is separated from any objective metric like the time of year.   Young girls, in addition to their education, are prepared to bear and rear children. This is essential to early development, as Khetts reach maturity very quickly and thus are capable of bearing children while still very uneducated and typically lacking in decision-making capabilities (making unintended pregnancies very common). Young mothers are generally expected to care for the resulting offspring, although they typically have a lot of support from others in the warren.   Females are generally expected to get married by the age of seventeen, and any who wait until past twenty can expect much chiding from relatives and constant questions about when they plan to start a family. Some choose to wait for marriage and children in order to further their careers and to make use of their investment into school, but those who are successful often then find it hard to find a mate, as most males are reticent to marry a female who makes more than they do, while also holding greater interest in younger, more attractive, more fertile females. Because of these social pressures, the vast majority of women never climb the ranks of the workforce outside of a few select jobs.   Those few select jobs tend to be "motherly" jobs, like providing childcare within the warren, caring for the elderly (often as a live-in nurse), or other jobs that involve caring for other beings. These jobs tend to require little extra education, or else inexpensive education, but bring lower salaries due to the greater supply of labor. However, these jobs often endear them to males as suitable mates, regardless of how much money they may make, as they display the kind of caring soul found especially desirable among the Ice-Khetts.   Females who do not get married or have children are often called "Rovzeenetir," or "harvest-less ones." This name is considered very impolite, with the more euphemistic "Nyrstayakir," or "unsupported ones," being preferred. It carries the connotation of "unheld," as in unmarried or unloved, "not caressed." Some "Nyrstayakir" embrace the label, turning it to a point of pride that they are independent and require no support. However, this is generally frowned upon in the culture, which views such "independence" as both loneliness and a rejection of the greater responsibility of family. There are some warrens carrying the name "Nyrstayak" which cater to these females, but as a surname it is vanishingly rare—no children are born in these warrens.   Most females spend significant amounts of time at home with their offspring, which can be as many as twelve in some instances. Usually, when the number of female offspring or offspring below the age of seven exceeds five, unless the warren is well-equipped to support them while she is away, the mother will stay home full-time to look after the children.   While at home, most females who can find the time take up some cottage industry or artistic endeavor (be that writing, poetry, or painting). While artistry was never considered the province entirely of one gender, it is strongly associated with females.   The ideal Mountain Khettadine female is sympathetic, beautiful, a committed wife, an effective mother, hard-working, creative, a good story-teller, well-educated, and virtuous.  

Males

Brown, gold, gray, black, and blood-red are considered "masculine" as an abstraction of occupations, specifically building, trading, mining, farming, and hunting or fighting. Connected are the tools of these trades: An axe, hammer, or mason's trowel; a coin, ship, or shop; a mallet and chisel, pickaxe, or shovel; a hoe, scythe, or plow; and a polearm, spear, or sword. These five colors and their associated tools feature heavily in symbolism for males in various ways from cradle to grave. Upon birth, each male is given a blanket of a color chosen by the father (or mother's father or surrogate father, if the biological father is out of the picture) and assigned an associated symbol. This color and symbol becomes specifically associated with that boy, and shows up in everything from decor to official documents. Like the custom for females, this is not determined by any objective metric and is subject to choice.   In the past, every young man was eligible for conscription and most received some military training in addition to their education. As a small country with a behemoth to their north, such preparedness helped ensure peace, or victory if peace could not be maintained. Customarily, young males would also work apprentice jobs, usually alongside their fathers. In the modern age, this has become significantly less common, replaced by a greater emphasis on education. Trade schools are quite popular for those above the age of ten, with most offering a three-year education and a guaranteed job upon graduation for those whose grades are above a certain level.   Young male Khetts are even more prone than young females to engage in risky sexual behavior that results in unintended pregnancies, but unlike the mothers they are not expected to care for the resulting offspring. In past ages, a pregnancy would be considered tantamount to a betrothal, with both Khetts reserved for each other upon adulthood. This practice has receded, but the outcome (marriage upon adulthood) is still culturally expected even if not enforced.   Males are expected to be the breadwinner for the household, conducting some outside occupation and then returning home with the proceeds to sustain the rest of his family, and also contribute to the welfare of his warren. While females with multiple children are often considered acceptable liabilities (in large part due to the future potential of the children), males who do not on net contribute to the warren are often expelled.   There is much importance placed on the ability of the man to provide for his family, to the point where it becomes difficult for females with successful careers in the private sector to find mates without sacrificing their jobs, as few males are willing to marry a female who makes more money than they do, or who will be so absorbed in her career that her role as mother is not fully performed. This is also in great part because such females have often pushed off marriage (and thus children) until much later in life when they are no longer as beautiful or fertile.   The arts are strongly associated with the feminine because of their use in entertaining children and the lack of time most males had to devote to such pursuits, but there is one exception: soldiers, who often had significant periods of downtime, frequently took up writing of various sorts. This tradition started in ancient times with oral stories and eventually became a part of the Central Khettadine military culture. Accordingly, when the Mountain Khettadine split off and literacy became more common, it was incorporated into their military as well, albeit on a much more cultural scale rather than organizationally. No additional training or resources are provided, for instance, although writing materials are a common part of care packages. The "warrior poet" has become a romantic figure in Ice-Khett literature, (perhaps sometimes self-servedly so) and is the idealized vision of a Mountain Khettadine soldier, likely in no small part due to Jiresan Rykint Revarnia Tilbasan who composed his masterpiece while an infantryman in the Winter War.

Due to the high rates of promiscuity in younger Khetts, there are essentially two completely discrete methods of courting: one for the reckless young, and one for the significantly more mature full adults.   Young Khetts usually meet each other first either in the context of a warren or as children in a school, become infatuated, and pursue their attractions to their natural ends. There is little of a systematized courting practice, and it mostly involves the indulging of base passions.   However, sometimes the adults are able to get a better handle on the situation and rein in the young lovers, placing them by force into a more controlled method of courting. This often leads to the two lovers establishing a successful union later in life, and has a greater marriage rate than unsupervised affairs, regardless of the lovers' socio-economic circumstances.   In these more controlled situations, meetings always happen in a public space of the female's warren, chaperoned by either one of the female's parents (usually the father) or by a warren elder (usually a female) tasked with handling these situations (though this is only very common in particularly large warrens).   This supervisor dictates the terms of how intimate (and how soon) the two may be, provides counseling to both parties, and apprises their respective parents of the goings-on. The attitudes of these supervisors differ wildly, from extremely conservative and restrictive to very liberal and permissive, with the former gaining a reputation as overbearing killjoys among many youth, and the latter gaining a reputation as unreliable libertines among many parents.   In the case of a father, he also has the right, or duty, to reject a male he thinks would harm his daughter (however he interprets "harm"). This is a somewhat fraught decision, however, as he must be careful that he does not alienate his daughter or simply drive the relationship underground where he cannot guide it.   Although romantic relationships may begin as early as the age of seven or eight, marriage is not permitted until legal adulthood at the age of thirteen. Similarly, the age of thirteen is when it becomes socially acceptable to court without the supervision of a parent or elder.   Traditionally, an interested male will gift the subject of his attraction a corsage of flowers or blossoms, usually related to her birth color (if possible. Seasonal alternatives when necessary), along with a note inviting her to accompany him to some public engagement such as a dance. If she assents, she gives him a parin fruit (if possible. Season alternatives when necessary) along with a note accepting his request. Alternatively, if she responds in-person, she will gift him the fruit then and there.   Similarly, an interested female may gift the subject of her attraction a parin fruit, along with a note requesting that he escort her to such an engagement. This latter custom is more rarely implemented for the initiation of a relationship, however, but is not uncommon when a female has refused a male's advances and later changed her mind.   Commonly, courting is a six-month-long (or two-season-long) process, practiced in public either facilitated by events such as a dance or simply in locations such as restaurants or parks. After the first month of the process, if she wishes to continue the relationship, the female will gift the male a parin fruit along with an invitation to visit her in her warren, where he will meet her parents (if he has not already) and her children (if she has any, and they aren't his). This is, however, a relatively rare occurrence. Often, Khetts will have known each other for years before the beginning of a formal courtship, and are not rarely from the same warren. In fact, marrying a childhood sweetheart is a rather idealized circumstance. As a result, the invitation to the female's warren more typically takes the form of a dinner in the female's home, with the rest of her family, and simply marks a milestone in the process.   At the end of the six-month courting period, the man is expected to propose or break off the relationship. Much like when initiating the relationship, he will send her a corsage of flowers or blossoms related to her birth color and request her to accompany him to a public event. If she assents, she gifts him a parin fruit (or perhaps a preferred fruit). At that event, the male will present her with a token according to his birth-color: A finely-carved wooden band for her arm, a pearl necklace with a charm of precious metal, a ring of precious metal for her finger, a ribbon of fine linen for her neck (dyed in her birth-color), or a small metal pauldron for her right shoulder.   In the modern era, most of these charms do not carry the same value they once did, while other commodities have become more widely available. Thus, it is quite common for these engagement tokens to feature a gemstone of the female's birth-color in addition to the expected nature of the item. The wooden band has inset precious stones, as do the necklace's charm and the ring, the ribbon features a brooch of precious stones fastened at the tie, and the metal pauldron has some inset design that uses her birth-color and incorporates a gemstone. Many males who work in an occupation represented by a birth-color not their own will legally change their birth color to match their occupation. However, this is fairly rare as only a small percentage of the population works a job represented by one of the five colors, and those most likely to work one of those occupations have the corresponding birth-color.   After the engagement has been sealed with the presentation of this token, there is a three-month waiting period before the marriage ceremony. On the eve of her wedding, the female is given a final chance to break off the engagement. If she does, the male is informed by an intermediary and the wedding is called off. Practically speaking, if an engagement is broken off, it is usually done well before this point. However, that is the traditional system, and is a formality still performed in the present era.   The marriage ceremony is traditionally conducted outdoors, and always on a clear day. Rain on the wedding day is considered extremely bad luck, and so weddings are almost always delayed for a day where it isn't, even if planned to be held indoors.   The ceremony is attended by the immediate family of both participants, and is officiated by the warren manager of the female's warren (or the male's warren, if the former is not practicable). If the couple started their relationship under the tutelage of a supervisor, the adult who served as their supervisor will typically officiate the marriage.   The couple meets the officiator by twin trees chosen for the ceremony and each stand with their back to a tree, facing each other, with the officiator between them. When the family arrives, they encircle the couple. The officiator delivers a message to the husband first, then the wife, then to the assembled families, and finally asks the male if he will marry the female. When he assents, the officiator backs away and the female presents her husband with a garland, carried by a younger relative (often one of her children, if she has any, otherwise a younger sibling or a sibling's child).   The wife places the garland around her husband's neck, and then they kiss, sealing the marriage.   After the ceremony, it is customary for there to be a party of some kind, although the nature, length, and guest list are varied according to the couple's tastes. However, it commonly includes the whole of all involved warrens (as many as four, if both have moved out), with additional friends invited as well.

Ice-Khetts are broadly far more conservative than the other Khett cultures. Accordingly, their traditional gender roles and expectations are far more durable than in other cultures.  

Females

Traditionally, females are expected to care for the home and the children, and to contribute to the welfare of the warren through various acts. They are responsible for raising all children below the age of seven and for raising their daughters. Additionally, they are the moral guardians of their sons.   Wives are legally independent persons from their husbands and have their own freedoms, but there are many ties that still exist, such as shared property. However, these tend to run both ways, rather than placing the wife in a subservient position as is common in many cultures.   They are responsible for the home and the home economy, and to ensure that their children receive a good education (whether through a government school, a warren cooperative, tutoring, or a home school).   All money earned by the couple is pooled, with neither having private accounts, and while it is typical for monetary decisions to be made jointly, it is not uncommon for the female to take de facto control of the money as she is the one traditionally responsible for purchasing food and clothing, paying tuition, and paying warren taxes.   In exchange for her husband's support and provision, she is expected to have a meal awaiting his return home, and to maintain peace among the children so that he can rest, during which time she will attend to his needs. While Cent-Khett feminists have tried to convince Ice-Khett women that the arrangement is oppressive, this assertion is rejected by the majority of Ice-Khetts, with the commonly-held view being that the wife performs the duty to her husband out of love and gratitude, rather than because of coercion or subjugation.   In a practice adopted from the Northern Khettadine, the wife receives a vote equal to twice her husband's in warren politics, accounting for her greater stake in the polity since she is tasked with building a home in that climate. However, this only applies to married women. Unmarried women have the same voting power as unmarried men.  

Males

Traditionally, males are expected to be the breadwinners, working to bring resources home to the family and warren. They are responsible for raising their sons above the age of seven and are the protectors of their daughters, both physically and morally. If a minor girl is hurt by someone else, especially if sexually or by a boyfriend, her father might be charged for negligence.   The husband is the head of his household, but his power in that regard is checked by power given to the wife (such as charge over the home). For every advantage granted the male, there is a trade-off given to the female.   He is responsible to keep everyone fed, housed, and clothed and to assist his wife in her roles. He is also responsible for the safety of his family from outside threats, which can include anything from economic crisis to physical aggression.  

Mutual

Divorce can be initiated by either party, but requires that abuse, infidelity, or a characteristic shirking of responsibility be proven before a divorce can be provided. They are allowed to legally separate without a divorce conviction, but that is different from divorce, where the marriage is dissolved and both are allowed to remarry.   In a separation, custody is shared equally and the male is expected to provide financial support (in an amount adjudicated by the court), but they no longer live in the same location or are expected to contribute to each other outside of the male's court-ordered monetary support. Neither is allowed to remarry.   In the case of proven abuse, infidelity, or irresponsibility, custody may be awarded entirely to a certain parent (or deprived of both) and if it is awarded to the female, the male will be required to pay a certain amount of support. In addition, the divorced spouse may serve a criminal penalty, depending on the severity of the offense. If he loses custody, the male also loses the additional voting power that comes from being a husband or father.

The Mountain Republic is formed from five main states, with a central government in its own region south of the main body of the country. Their society initially began in Swonin bor Folwinovisk, "The Valley of Provision," and on the slopes of the surrounding mountains, but as they grew and spread out across the southern mountains, more and more regions became integrated into these larger states.   Dresinsk Tucidorog:
Translating as "Bulwark Mountain," Dresinsk Tucidorog is one of the five states, named for the principal mountain on the northeast corner of Swonin bor Folwinovisk.   The region is extremely mountainous, but guards the only overland way to reach The Mountain Republic. Desinsk Tucidorog guards the most passable route and is correspondingly important to territorial defense, being heavily militarized for centuries.   It is the most sparsely populated of the five states, but produces a large amount of food from the various warren-run farms that spring up in fertile nooks and crannies.   Even though the need for a land barrier is lessened in the present era, it is still heavily militarized, as a majority of The Mountain Republic's soldiers are based and trained in the region, including the famous Mountain Rangers.   The capital city, Yumil Kant, lies in a valley at the base of the mountain, bordering Swonin bor Folwinovisk.   Udinint Tucidorog:
Translating as "Foundation Mountain," Udinint Tucidorog is one of the five states, named for the principal mountain on the northwest corner of Swonin bor Folwinovisk.   This is the least mountainous and most geographically diverse of the five states as it includes the low lands by the ocean, and its principal mountain is the smallest of the four that form the borders of Swonin bor Folwinovisk. Many towns sprung up outside the mountain region, in spite of their vulnerability to raiding, and there is a thriving maritime industry.   It is largely agricultural, producing a lot of grain and fish, and has a major man-made harbor that does a lot of trade with the Shoreborne. However, these "outland" settlements are only difficultly connected to the "inland" areas, with overland travel being time-consuming and difficult. Many find travel by boat to the mouth of the valley's harbor more efficient.   The capital city, Baskkant, or "pass-city," lies in a valley amid the mountains along the main overland route to the inland states.   Sintyr Tucidorog:
Translating as "Arm Mountain," Sintyr Tucidorog is one of the five states, named for the principal mountain on the southeast corner of Swonin bor Folwinovisk.   The whole region is at a higher elevation, but the actual terrain is far less mountainous than Dresinsk Tucidorog. The mountains are extremely mineral rich, however, and so almost the entire region has been given over to mining and industry. Strategically, this turned out to be extremely beneficial as the military industry was kept secure well behind the frontlines and sheltered behind, between, or even inside mountains.   Its population is second only to the valley, and its industrial output is second to none on the planet. It is the only industrial sector on the planet to have never in history been touched by war, in spite of how much war material it produced and continues to produce. Unofficially, it is referred to by many as "the sword-arm of the Ice-Khetts" due to not only its production capacity but the numerous missile silos and weapon stockpiles based in the area. Even to this day, the corporations based in Sintyr Tucidorog are among the foremost weapons developers in both the personal and vehicle weapon markets.   The capital city, Taktitovisk Kant, or "Industry City," "Skeekant" ("Metal-City") to the locals, is nestled deep in the mountains and is the most population-dense city in the republic.   Falmidsk Tucidorog:
Translating as "Shield Mountain," Falmidsk Tucidorog is one of the five states, named for the principal mountain on the southeast corner of Swonin bor Folwinovisk.   While geographically similar to Sintyr Tucidorog, it has been far less successful. Poor policy decisions by the ruling government resulted in a lot of industry relocating to colony worlds and a subsequent exodus of population. Many cities lie in disrepair, tucked away in the mountains where no one has to think about them or wants to.   Historically, however, it was a powerhouse of industry, overshadowed by its eastern neighbor, but with an edge in the civilian economy and with a greater focus on mining and raw resource production. It was also the seaward bulwark, protecting the federal district from attack by sea.   The capital city, Orogrov, or "Stone Harvest," was originally a mining boom town. It is now in disrepair and many parts of the city are nearly abandoned. Various revitalization projects have succeeded for a time in getting an influx of new immigrants, but these results have never lasted and many Ice-Khetts see the city as a cautionary tale and an embarrassment, with some more radical voices calling on the federal government to take over management of the region for a time.   Swonin bor Folwinovisk:
Translating as "Valley of Provision," Swonin bor Folwinovisk is one of the five states, named for the valley at the center of the mountains.   A river cuts through the center of the fertile valley, feeding into an estuary that in turn feeds into the harbor. The lowlands beside this river and around the estuary are extremely productive, and are dominated by farms. Agriculture and fishing are the biggest material outputs of the valley, but its cities are thriving corporate zones and the spaceport is the busiest on the planet.   Numerous cities dot the valley, but in the most densely-populated southwestern region, five large cities eventually merged to become one metropolitan area called the "Spinterkant," or "Five-City." When viewed from space, it is the largest, brightest spot of light on the planet.   The capital city, Parrov bor Swonin, or "Fruit of the Valley," is the northernmost city of the Spinterkant and the first city founded when the valley was originally settled.   Yumil Tucidorog:
Translating as "Justice Mountain," Yumil Tucidorog is the federal district, named for the mountain that hosts the seat of government, which is in turn named for a war hero.   The region was originally restricted to just the mountain, with the surrounding area considered useless as anything but a buffer, but as the population expanded even this territory became attractive and so the borders of Sintyr and Falmidsk both expanded southward until they bordered Yumil Tucidorog.   Yumil Tucidorog is a large mountain that dominates its area. The population is restricted to only government personnel (of which there are fairly few) and the infrastructure needed to support them, but anyone who wishes to enter must obtain a residence license through an application process akin to immigration, a precaution meant to filter out lobbyists or other unsavory political actors. In modern times, this is still in effect but is mostly a moot point with the ease of communication.   Restrictions on travel have lessened considerably, as long as the person affirms that they are not an agent of entities foreign or domestic. Those that are must go through the usual process (which is usually streamlined or even waived for foreign diplomats).