Qîélá's Many Wonders

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Some quick reference doodles I made so I can hammer out the different Ôrnês sub-species. The ones on the left I drew in public, so they’re more stiff. The right ones I drew at home and are much more proportionately sound.
Though physically each sub-species adapted differently to the environment they settled in their differences are only skin deep. They can still interbreed and produce viable (non-sterile) offspring; the only issue being size differences.
They may look like cute fuzzy herbivores, but Ôrnês are in fact fully carnivorous predators. Their primary means of hunting is slowly creeping up on prey then releasing a quick burst of speed for the final take down. They also have a keen sense of smell and impressive stamina to aid in tracking prey over large distances, though this activity is a later development that occurred after the shift from solitary lifestyles to group based communities.
Some differences in hunting habits do differ between sub-species:
Nêónqénê Ôrnês primarily hunt fish, reptiles, and amphibians in swamps and other wetland habitats, their feet consequently adapted webbing and wide flat toes for more time spent swimming than running. Because dry land was a commodity they became more subdued and tolerant of others who shared their areas.
Ņêrájê Ôrnês being much smaller and often preyed upon by larger predators have accentuated endurance to allow hours of uninterrupted running and generally stayed in packs for protection and more efficient hunting, their cooperative nature is unique from most other varieties.
Ŗtgêránê Ôrnês, though they are the largest, live on a continent where there are predators and prey that are both larger than them. Like the Ņêrájê they unified in groups very early on in comparison to other Ôrnês in order to survive.
Western Tápŗén­­-Ĵímtábt Ôrnês live along the coast and among various islands between the two continents, hunting mostly in the sea for anything edible. They are adept swimmers in comparison to other Ôrnês and spend long hours daily in the cold water, sometimes diving several feet down in search of their food. In addition to ability to hold their breath for many minutes at a time and webbed, wide flat toes their tails modified to be long and paddle-like, to help with steering and acceleration.
Ôrnês are sentient and though their general survival techniques for most of their early years have a more animalistic approach due to their quadrupedal nature this did not impede their development of a complex culture.
The Southern Plains variety eventually assimilated a more dexterous species, the Trémtónť. Together they formed a new culture with a textile, architectural, and general aesthetic tradition wholly its own. With the ability to smelt and build the Southern Plains Ôrnês and Trémtónť spread over the rest of the continent (and eventually the world) as explorers providing Trémtónť for the native Ôrnês of each area. Though the influence of the Southern Plains eventually trickled away after several hundred years the Trémtónť who lived with the native Ôrnês of each area remained and new assimilated cultures formed and changed over the next 20,000 years before another Southern Plains Ôrnês, Krédíärtï, conquered all the lands that the Ôrnês had settled.

Some quick reference doodles I made so I can hammer out the different Ôrnês sub-species. The ones on the left I drew in public, so they’re more stiff. The right ones I drew at home and are much more proportionately sound.

Though physically each sub-species adapted differently to the environment they settled in their differences are only skin deep. They can still interbreed and produce viable (non-sterile) offspring; the only issue being size differences.

They may look like cute fuzzy herbivores, but Ôrnês are in fact fully carnivorous predators. Their primary means of hunting is slowly creeping up on prey then releasing a quick burst of speed for the final take down. They also have a keen sense of smell and impressive stamina to aid in tracking prey over large distances, though this activity is a later development that occurred after the shift from solitary lifestyles to group based communities.

Some differences in hunting habits do differ between sub-species:

  • Nêónqénê Ôrnês primarily hunt fish, reptiles, and amphibians in swamps and other wetland habitats, their feet consequently adapted webbing and wide flat toes for more time spent swimming than running. Because dry land was a commodity they became more subdued and tolerant of others who shared their areas.
  • Ņêrájê Ôrnês being much smaller and often preyed upon by larger predators have accentuated endurance to allow hours of uninterrupted running and generally stayed in packs for protection and more efficient hunting, their cooperative nature is unique from most other varieties.
  • Ŗtgêránê Ôrnês, though they are the largest, live on a continent where there are predators and prey that are both larger than them. Like the Ņêrájê they unified in groups very early on in comparison to other Ôrnês in order to survive.
  • Western Tápŗén­­-Ĵímtábt Ôrnês live along the coast and among various islands between the two continents, hunting mostly in the sea for anything edible. They are adept swimmers in comparison to other Ôrnês and spend long hours daily in the cold water, sometimes diving several feet down in search of their food. In addition to ability to hold their breath for many minutes at a time and webbed, wide flat toes their tails modified to be long and paddle-like, to help with steering and acceleration.

Ôrnês are sentient and though their general survival techniques for most of their early years have a more animalistic approach due to their quadrupedal nature this did not impede their development of a complex culture.

The Southern Plains variety eventually assimilated a more dexterous species, the Trémtónť. Together they formed a new culture with a textile, architectural, and general aesthetic tradition wholly its own. With the ability to smelt and build the Southern Plains Ôrnês and Trémtónť spread over the rest of the continent (and eventually the world) as explorers providing Trémtónť for the native Ôrnês of each area. Though the influence of the Southern Plains eventually trickled away after several hundred years the Trémtónť who lived with the native Ôrnês of each area remained and new assimilated cultures formed and changed over the next 20,000 years before another Southern Plains Ôrnês, Krédíärtï, conquered all the lands that the Ôrnês had settled.

Apr 3

Feeding practices

Bêgwó- unknown
Cyót- Carnivore, 90% of diet consists of meat, 10% other matter
Déltêrá- Carnivore, 90% of diet consists of meat, 10% other matter
Êmbrád- Omnivore, 40% of diet consists of meat, 60% other matter
Qímtrü- Omnivore, 70% of diet consists of meat, 30% other matter
Ĵêrêtá- unknown
Ĵôräb- Carnivore, 80% of diet consists of meat, 20% other matter
Kwâôl- Omnivore, 50% of diet consists of meat, 50% other matter
Móģ- Carnivore, 100% of diet consists of meat
Ņêváx- Omnivore, 40% of diet consists of meat, 60% other matter
Ŋóšt- Omnivore, 30% of diet consists of meat, 70% other matter
Ôrnês- Carnivore, 80% of diet consists of meat, 20% other matter
Rélîqûn- Omnivore, 40% of diet consists of meat, 60% other matter
Sámít- Carnivore, 100% of diet consists of meat
Támtqên- Omnivore, 60% of diet consists of meat, 40% other matter
Tétürê- Herbivore, 100% of diet consists of plant matter
Trémtónť- Omnivore, 50% of diet consists of meat, 50% other matter
Üléá- Omnivore, 30% of diet consists of meat, 70% other matter
Zêüwát- Omnivore, 40% of diet consists of meat, 20% other matter

I’ve made a pretty big step in deciding how gods will be depicted in my world. Previously I had though to use them only as religion is used on Earth, that is, gods are not readily present in the every day lives of the believers and they are unknowable or completely silent and noninteractive. However, because of the nature of one of my species as vessels for beings which exist as pure thought in the vastness of space (celestial or galactic beings as I call them) I have decided that the various gods will also be of this variety.

Galactic beings are unique individuals each so they take a specific interest in one species and stick with it (it’s also a dibs situation, where you cannot take another galactic beings place in a pantheon, ever). Each god or goddess in the many variety of religions on Qîélá represents a specific and singular galactic being. They are in their natural states agender and asexual, but will adopt the form given to the by the worshipers if/when they appear to them, so they are recognizable. They do not actually have a physical form, all perception a mortal has of them is due to their minds being manipulated.

And while galactic beings are powerful in their ability to manipulate the organic mortals on Qîélá they cannot create or destroy the actual physical world of Qîélá without a physical form. Their deeds are then done through their believers- and in special cases they will take possession of a body and use it as they please. With a physical form to direct their ability and accentuate the natural magical talent of the individual they can become much more powerful and destructive. It’s fairly rare for this to happen, however, since galactic beings do have their own culture and code of conduct when interacting with the mortal world.

Not every galactic being finds the idea of godhood to be attractive. More galactic beings explore the mortal world as Bêgwó so they are not constrained by outside forces.

The area of Néônqé that these Trémtónť inhabit is a waterlogged, heavily forested environment, boasting a wide range of different wetland ecosystems. Néônqé mostly sits in the temperate range, and sees the majority of rainfall on Qástánê. It’s generally more mild and cool than the rest of the southern hemisphere with very little temperature fluctuation outside of actual seasonal change. Trémtónť here live in elevated, stilt houses or in trees manipulated by Ôrnês magic.

Unlike many other Trémtónť, the individuals here do wear jewelry and even pierce their ears, however these items are usually made of wood or shell, not precious metals or stones (which are reserved for Ôrnês). They share many similar clothing traditions with the southern/mountain tradition, such as their winter and formal clothing. They differ most noticeably in the use of pants for all genders in every day wear and the inclusion of decorative motifs on vests, sometimes painted on leather or embroidered onto cloth. They also always wear tall boots to protect against the cool, wet ground.

Due to the daily showers Trémtónť here also have an established practice of woven coverings to keep dry. Woven rain mats are common in other areas as well but are generally used for short periods and are held over the individual with the hands. Trémtónť in Néônqé and Ŗtgêrá have specialized rain coverings that can be worn without encumbering the wearer so they’re able to prefer daily tasks without issue. Colors of top garments vary by personal preference.

Normal wear for women consists of a long sleeved, lower-thigh length shirt that ties at the front. Over this is worn long pants which tie below the breast at either side and are long enough to be tucked into their boots. The gap between the vest and the edge of the pants helps to prevent bunching and allows the individual to have better movement without excess layers. There are also pockets sometimes sewn into the edges. The decorative vest is worn by both men and women, it ties at the back and features a pattern on the front that the individual wearer personally creates.

Fur coloring for these Trémtónť tends to be vary degrees of gray or sand, with mane usually brown or red; the texture is more commonly curled or wavy than straight. Their eyes run the gambit of blues, greens, and browns.

Xtreme Culture Questionnaire

clevergirlhelps:

For anyone doing some hardcore world-building.

Read More

Mar 4

Yes- dábé
No- yábé

Ôrnêstán existed to confuse English speakers.

Mar 4

Ôrnês Kinship Terms

Immediate Family
Parent(s): Šïlmöv(zé)
Mother: Álšíl
Step-mother: Áldméqšíl
Father: Élálft
Step-father: Élïntfûúq
Child(ren)/Offspring: Dûlídâén(zé)
Daughter: Dûílšán
Step-Daughter: Dûíltšíkšán
Son: Dûílšíd
Step-Son: Dûíltšíkšíd
Sibling: Büqwâzvîd
Sister: Mílímtsú
Half-sister: Mílâmtsûn
Step-sister: Mílômtsáq
Brother: Yáqímtsú
Half-brother: Yáqâmtsûn
Step-brother: Yáqômtsáq 

Extended Family
Aunt: Mílímtsálšíl
Step-Aunt: Mílímtqálšíl
Uncle: Yáqímtsélálft
Step-Uncle: Yáqímtqélálft
Cousin: Ütvéb (gender neutral) ♀: Ütvébírúd ♂: Ütvébíréd
Niece/Nephew: Züdvéb (gender neutral) ♀: Züdvébírúd ♂: Züdvébíréd
Grandparent(s): Gërŋšïlmöv(zé)
Grandmother: Álšígërŋúl
Grandfather: Élálfgërŋél
Great-Grandparent(s): Mödërŋšïlmöv(zé)
Great-Grandmother: Mödálšígërŋúl
Great-Grandfather: Mödélálfgërŋél
Great-Great-Grandparent(s): Mövërŋšïlmöv(zé)
Great-Great-Grandmother: Möválšígërŋúl
Great-Great-Grandfather: Mövélálfgërŋél
Grandchild(ren): Gërŋdûlídâén(zé)
Granddaughter: Gërŋdûílšán
Grandson: Gërŋdûílšíd
Great-Grandchild(ren): Mödërŋdûlídâén(zé)
Great-Granddaughter: Mödërŋdûílšán
Great-Grandson: Mödërŋdûílšíd
Great-Great-Grandchild(ren): Mövërŋdûlídâén(zé)
Great-Great-Granddaughter: Mövërŋdûílšán
Great-Great-Grandson: Mövërŋdûílšíd 

Honorary Terms (for unrelated individuals)
Word-Parent: Šïlmívên (denoting an older unrelated individual of close familial bond and/or parent’s lover)
Word-Mother: Álmlíšíl
Word-Father: Éläntfút
Word-Child(ren):  Dûlígâên(zé) (denoting a younger unrelated individual with whom you have a close familial bond)
Word-Daughter: Dûígšál
Word-Son: Dûígším
Word-Sibling: Büqwâázvíd(zé) (denoting a unrelated individual of similar age with whom you have a close familial bond)
Word-Sister: Mílémdûívtsú
Word-Brother: Yáqémdûívtsú

"Word" in the usage of honorary terms simply means that you are connected by words and not by blood, you have this connection thanks to a long relationship of speaking and time spent together rather than genetics. Obviously this is only used in translation, the terms in Ôrnêstán have inherent meaning and do not directly translate.

Improved Ôrnêstán lettering, now with the Roman letters they represent.
The Ôrnêstán alphabet is a phonetic, unlike the English one. Every letter represents a singular sound and does not change the sounds of the letter around them.
Letters are related based on mouth shape made while saying the letter.

Improved Ôrnêstán lettering, now with the Roman letters they represent.

The Ôrnêstán alphabet is a phonetic, unlike the English one. Every letter represents a singular sound and does not change the sounds of the letter around them.

Letters are related based on mouth shape made while saying the letter.

Well the last map had errors on it that I only saw after I uploaded it (of course), so I reworked it and fixed those and now it even comes with zoomed in versions of each part woo!! (Right click and select “open link in new tab” to see ‘em good and big.)

Vêld édâá örnt Jess. Nê örnê human. Nê örnê ól fáfnó. Nê prïdímtlï káréŋ tétyâ nê fsélíl. Ág tétyâ örnt yáĵô blüldín.

Well not an exact thing because the grammar is in English, but YEP. Pronounciation. Sadly lacking in some of the more interesting sounds, so I’ll have to do another soon.