Ýmïlýrhonid Movement
The Ýmïlýrhonid Movement, or Šïpašan-Ýmïlýrhonid, is the name given by later historians to the overarching sentiment within the Ïlýrhonid Tribe towards the possibility of emigration (which was illegal at that time) throughout the Ýmor-Šapariž and the Heta-Ýmor-Vëtam. It was spurred by the events within these two tumultuous periods, which saw public perception of the central government (namely the Hyvamto-Rhïlýrhonid and the Alaghúl-Garhifiŋ) dip in favor of the Hyvamto-Žö-Ýšïb, or Family-specific power. The Movement culminated in the first three Yarpalïŋ-Ýmïlýrhonid, which formally broke down the barriers that prevented emigration and led to the creation of the Heta-Alšewharžar and the first settlements outside the Ïlýrhonid Tribe in over 4000 years.
History
Ýmor-Šapariž (25100 - 25032 AYM)
The Ýmor-Šapariž was a subperiod within the larger Arfarotï period, and marked the unraveling of the Ïlýrhonid Tribe through the tumult it contained. Most prominently, these events exposed the little effective power that the central government had in the face of real tribal dangers, and similarly demonstrated the power of the familial unit as being one that could more effectively yet imperfectly adapt to these dangers. The net effect can be defined as the beginning and rapid growth of the Ýmïlýrhonid Movement, which at its core is a disowning of the Ïlýrhonid Tribe and a desire for a different authority, whether self-governance or another distinct tribal power.
First Wave of Natural Disasters and Žötó-Žimiara (25100 - 25080 AYM)
The first part (25100 - 25080 AYM) of the Ýmor-Šapariž consisted of a lengthy series of violent natural disasters, including rockslides, earthquakes, and floods. Despite the efforts of the central government, particularly Úšýŋeban, the tribe suffered heavily throughout these years. Occurring in tandem with this was the emergence of the first wave of the Žötó-Žimiara, a collection of individuals from all 12 families who independently worked to relieve the stress of the disasters, mainly by providing improvements in the tribe's layout, structural integrity, and physical stability. The actions of this first wave are often thought to have 'birthed' the Ýmïlýrhonid Movement, although public sentiment at this time was most likely favorable towards the general idea of family-specific rule and governance rather than an explicit emigration and split from the tribe altogether.
Overall, the incurred stress of these disasters caused morale within the tribe to shift wildly, leading to a dramatically decreased birth rate across all families. Sensing that these disasters may be linked to or perhaps could increase the danger caused by the Zar-Isyer-Akwor, the main predators of the Ibrófeneð species according to the Kavamïŋ-Ïlýrhonid, religious rites were amplified in importance, and while the religious system itself did not suffer, the central government's role as the chief representative of this religion did. Main responsibilities for upholding rites were informally transferred to the Hyvamto-Žö-Ýšïb, the Head of the Family.
Second Wave of Žötó-Žimiara (25080 - 25044 AYM)
The First Wave of Natural Disasters died down around 25080 AYM, coinciding around the same time with the death of Úšýŋeban as the Hyvamto-Rhïlýrhonid and the rise of his successor Anirhož. The period of relative peace that followed after was marked by the second wave of Žötó-Žimiara, who built upon the momentum started by the First Wave and, no longer burdened by the stress of the natural disasters, brought forth a number of innovations to the tribe's cultural and artistic landscape. Although a select few of these innovations (notably those of Ašamóš and Rzüýŋ) permeated the entire tribe, the vast majority of these were limited in influence to each individuals family of origin. As such, each family began to look progressively inwards rather than outwards for their cultural identity, resulting in an intensely diverse cultural situation by the time of 25045 AYM. These new cultural standards affected any and all parts of daily life, including civil architecture, cultural standards and outlooks, and religious customs.
The Second Wave reached its most extreme level with the rise of the last Žötó-Žimiara, Rzüýŋ, in 25050 AYM. He adopted a stance of widespread skepticism, and questioned the truthfulness of any and all institutions that were formed by the central tribal government. This became the heart of his Kavamïŋ-Züýŋ, which argued that the Kavamïŋ-Ïlýrhonid and other establishments were not in fact real, but reflected the interests of the central government in keeping the populations confined within the tribal walls. Nearly six years after that, Rzüýŋ would die under suspicious circumstances, the exact cause of which was never solved. His death marked the end of the Žötó-Žimiara's direct influence on the tribe, and no new innovations would appear for the rest of the Ýmor-Šapariž period.
Second Wave of Natural Disasters (25045 - 25021 AYM)
The Second Wave of Natural Disasters began around the end of the Žötó-Žimiara, and it was noticeably stronger and more volatile than the earlier 25100 - 25080 AYM period. Despite the innovations that had occurred, the tribe was completely and helplessly overrun by these disasters, and with the uncharacteristic lull in innovation preventing any escape routes out of this predicament, the tribe suffered mightily throughout this period. Despite the dire need for popular support the central tribal government desperately wanted, their powerlessness, especially in assisting these families that had changed so far from their initial selves, meant that no such support would come. Instead, the constancy of the government's lack of impact stood out even more in an era so defined by change, and particular governmental actions like Nüvraŋ-Ýlëntuk, in which Anirhož admitted to the inability of the government to assist the Ýlëntuk Family, decreased public support even more. This is when the Ýmïlýrhonid Movement was at its largest, as there was no tangible solution to the ordeals faced except through the total detachment from the physical location itself.
Heta-Ýmor-Vëtam (25032 - 24982 AYM)
Hayïdic Expedition
The Heta-Ýmor-Vëtam, or First Dark Age, began with the Hayïdic Expedition of 25032 AYM, which was in many ways the culmination of emigration sentiments building up throughout the Ýmor-Šapariž. It came about due to the partial collapse of the outer walls of the Tribe, and Hayïd would use this opportunity to form a group that would guard the wall during the rebuilding. However, Hayïd intended to diverge from his promised responsibility, instead venturing westwards to the southern Amoŋot Desert. Due to the public's eagerness to emigrate out of the tribe, this group would balloon to around 4,300, rendering it by far the largest of the five expeditions. To satisfy the Ïlýrhonid government, Hayïd chose to leave 2,900 by the outside wall, and they subsequently disappeared under mysterious circumstances.
Due mainly to the inedible quality of the rocks that were there, this Expedition was a catastrophe failure; around 800-900 members became the first casualties of the outside world, and the land in general proved too fragile and barren to support life. Although most of the survivors chose to remain in their newly-founded city of Óm-hayïd, about 144 of them returned back to the Ïlýrhonid Tribe, where they told of the events that had transpired. The hostile nature of the outside world subsequently caused the Movement to dip in popularity, as it seemed to show that the idea of self-sustenance in the outside world was simply not possible.
Wýðúric and Khýnýšic Expedition
The Wýðúric Expedition occurred in 25026-25025 AYM, around five years after the failure of the Hayïdic Expedition, and was planned and led by Wýðúr and Ikheðep, the latter of whom having been a survivor of the Hayïdic Expedition. Learning from its mistakes, this Expedition featured much less personnel (650) and the bringing along of a large supply of rocks, intended to sustain themselves in the harsh outside. However, upon traveling to the northern Amoŋot Desert, they found the geology to be of the perfect quality for harvesting and consumption. Upon traveling throughout the Desert, they settled in their newly-created city of Güðün, and once again, 144 of them returned back.
Their favorable report more than boosted the Movement, who found renewed hope (and for some, abject certainty) in the results. This led to a wave of emigrations, often covert, into the northern Amoŋot Desert, and the formation of cities like Óvarhën, Kal-Haðü, Vërðïm, and Lómóhüd. It also resulted in pushback by the religious leaders, particularly Anirhož and the priests of the Kavamïŋ-Ïlýrhonid. One group of these priests, in their attempts to resolve the conflicting results of the two expeditions, assumed that the Hayïdic Expedition was slaughtered and subsequently impersonated by the Zar-Isyer-Akwor, and they created the Kavamïŋ-Hnúyo-Krašl in response. This consisted of the persecution and sometimes murder of Hayïdic Expeditionary members and the repeating of rites in the Kavamïŋ-Ïlýrhonid, and their aggressive behavior is partly to blame for the sheer magnitude of emigrations in this first wave.
This would lead directly to the Khýnýšic Expedition, which occurred only a few months after the Wýðúric Expedition ended. Once again, it was led by Ikheðep, who, seeing the violence incurred by the success of the Expedition, sought to definitively kill the Kavamïŋ-Ïlýrhonid and Kavamïŋ-Hnúyo-Krašl by proving the falsehood of the Zar-Isyer-Akwor. To do so, he traveled to both the Hýyo-Wýðúr and Hýyó-Hayïd (that is, the collections of cities founded by the two expeditions), and took prominent individuals like Wýðúr and Hayïd back to the Ïlýrhonid Tribe. Faced with the undeniable proof that self-sustenance in the outside world was possible, Anirhož issued the Abolishment of the Kavamïŋ-Ïlýrhonid, which officially dismantled any and all religious orders that claimed the existence of the Zar-Isyer-Akwor, and made the act of emigration completely legal.
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