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[ixaili]

Jotâni

/joʊta’nɪ/

n. literally translating to “One of (the) corrupt” or “One of corruption”

Origin: jotân (corrupt) + i (modifier for demonyms, lit. designating “one of __”)

Jotâni is a condition isolated seemingly to those of the Ixlailicahn species. Its way of transmission is largely unknown, but there are a few believed ways to transmit the condition. In The Ixaili Tribe, those infected are exiled and refered to Nɤtlwán. The condition has been likened to lycanthropy by some, though only for lack of frame of reference, as Jotâni does involve shapeshifting/transformation, supernatural hunger, and is considered a dangerous condition.

Transmission & Vectors

Jotâni is not transmittable by typical mundane means from what is known. The main ways it's believed to transmit is:

Via ritual

Via magic

Via divine intervention

Although, some groups, skeptical of magic or the Ixaili's god believe the condition is a congenital condition. Some believe this is why it's isolated to the Ixlalicahn and why it appears to affect people around the same age. This theory has not been proven or investigated thoroughly, and due to the Ixlalicahn being endangered, likely won’t be investigated in the near future. 

To read about Causes, Symptoms, Treatment, Prognosis, History and more, keep reading.

Cause

Divine Theory

Ritual Transmisson

In The Kiahqn there are references to a ritual used to punish cruel and blasphemous Ixaili after a trial of the Council. This ritual is only used when decided fit by the Council as punishment after the offending Ixaili goes through a fair trial. There are apocryphal tales of the ritual being misused and used for one's personal vendetta, thus the ritual texts are protected and not publically accessible.

Magic Transmission

Jotâni being spread by magic transmission is not common, but there have been cases where one who is infected can infect another by casting some form of spell on the healthy. Infection in this way is not guaranteed, but those who are affected by an infected's magic are at higher risk of developing Jotâni. This is believed to be due to the infected's magic no longer being from Nguozo.

Divine Transmission

The most common and widely believed transmission is that upon an Ixaili failing a belief trial or directly going against Nguozo's teachings, the Ixaili would be infected with Jotâni. Due to their actions, their connection to Nguozo is weakened or severed, thus bringing on the condition. While failing a belief trial is not common, going against Nguozo's teachings is more common, and thus a more likely cause. Going against Nguozo's teachings can be many things, including but not limited to: unfairly taking the life of another, poisoning Ngiachpaun, interfering with the natural cycle of life, advocating for violence, abusing another (physically, emotionally, sexually).

Congenital

Nɤtlwán can have offspring. In the offspring of 2 Nɤtlwán, the first generation will usually contract Jotâni by age 16. The second generation tends to be affected before age 10. By the third generation, offspring might not present with Jotâni symptom wise but will carry the altered physical traits of their affected parents. In the case of one Nɤtlwán parent and one non-affected parent, the first generation (F1) may or may not contract Jotâni at a young age. In the case of not contracting it, they will be born with some of the altered physical features of the Nɤtlwán parent. The likeliness of Jotâni being congenitally contracted decreases exponentially with generations.

In either case, a rule of thumb is if the offspring are born with more traditional Ixaili traits, they will contract Jotâni at some point. If the offspring are not born with traditional Ixaili traits, they will not contract Jotâni, due to not needing the change.

As a Side Effect

One ritual which attempts to bring partial-blooded Ixaili or non-Ixaili into the tribe and its magics can possibly cause Jotâni. Those who successfully undergo the ritual are at greater risk for developing the condition, normally soon after the ritual. This is not technically considered a true cause as of now, as data is insufficient, and ritual only appears to increase risk as oppose to directly transmit the condition.

Genetic Theory

Skeptics of magics or the Ixaili's god have proposed the theory that the condition is in actuality a congenital condition that all Ixlalicahn were born with. This would explain why it is isolated to the Ixailicahn and affects the same age groups generally, and is less prevalent in those with only partial Ixaili blood. This theory has not been looked into due to the isolated nature of the tribe, as well as the dwindling numbers of their population.

Symptoms

Stage 1 Symptoms

Chills

Vision changes

Hypersensitivity

Fatigue

Malaise

Muscle weakness

Increased sleeping

Photophobia

This stage is referred to as the sleeping stage, as the symptoms during this part of the condition exhausts the affected. Those infected typically are partially bedridden, or stay at home due to the symptoms. The first stage sets in within a few days of whatever ritual, magic, or divine cause. This stage normally lasts 4-7 days. The symptoms then seemingly clear up, and the patient might think they had a minor illness.

Stage 2 Symptoms

Muscle spasms

Confusion

High fever

Sweating

Crack-like black rash originating near temple or eyes

Restlessness

Muscluloskeletal pain

Bleeding of eyes, ears, nose

Increased thirst

Increased appetite

Paranoia

This stage is referred to as the active stage, or colloquially, the running stage. The mix of paranoia, restlessness, and confusion tends to cause the patient to run or flee from their home. This stage sets in a week or two after the first stage ends, and lasts 2-6 days. Some of these symptoms can carry over into the third stage.

Stage 3 Symptoms

Halluciantions

Peeling of skin

Muscle atrophy

Loss of one or more eyes

Overheatting

Worsening of crack-like black rash

Disfiguration of face

Panic attacks

The final stage normally sets in around 3-4 weeks after initial onset, with no down-time between stage 2 and the final stage. Symptoms can vary depending on the patient's response to the final stage onset. If lucid enough and familiar with Jotâni, it is not uncommon for the patient to attempt to make a pact with another god to spare them. This can bring on another painful stage called the transmutative stage, for more information on that, see Nɤtlwán. Though, for those unfamilar, unwilling, or not lucid enough, the final stage comes to an end after 24-48 hours, and leaves them innert and quasi-mortal.

Treatment

No known treatment. Creating a bond with another god can preserve one's magic or immortality, though has mixed results and can exponentially worsen the condition.

Prognosis

Jotâni typically has a 3-stage course, which either ends in death, quasi-mortality, or a final painful stage. While the condition is chronic, by definition, the active stage is where the symptoms and changes occur. The entirety of the active stage and it's 3 stages takes a little over 3-4 weeks, and the after-effects of the active stage last for the rest of the affected's life. Mortality occurs in roughly 35% of cases, normally in frail or sickly Ixaili who's body cannot handle the transformative stages. Healthy Ixaili can also fall to Jotâni, as well, as sometimes the shock of the bond with Nguozo and the loss of magic can be too stressful on the body. Death occurs in the second stage in 22% of fatal cases, 45% in stage 3, 33% in stage 4. No deaths have been recorded pre-symptoms or in stage 1.

Sequela

Those who survive the active phase of Jotâni- and did not progress to stage 4- suffer from numerous after-effects:

Total blindness

Loss of eyes (leaving scars or empty sockets, unlike Adult Ixaili mutations)

Permanent disfigurement

Loss of magical abilities

Quasi-mortality or loss of immortality

Loss or gain of limbs

Weakened immune system

Vulnerability to magic and psychic attacks

Affected Groups

Typically affects Ixaili between ages 25-35, during or before their belief trial. There have been no record cases of Jotâni outside the Ixaili Tribe or Ixlalicahn Species. 

Prevention

Rituals to strengthen one's connection to Nguozo is the most widely accepted prevention method. Because Jotâni is caused by the break of one's bond or connection with Nguozo, most prevention is ways of preserving that bond.

Epidemiology

Normally does not spread much in a population, with only isolated cases. However, in cases of outbreaks, it generally ravages the younger population and those with weaker faiths in Nguozo or any god(s).

History

The first and only major outbreak recorded occurred in late 1542, within the Southern Ixaili Monks. The group of the cycle's initiates was ravaged, killing 73 and a total of 130 infected. No initiates were spared. This outbreak caused the passing of a law in the South Ngechyoh region banning Ixaili not raised to be monks from being monks and further banning non-adult Ixaili from living on temple or monastery grounds. Small villages distanced from the temple and monasteries themselves were built to house young initiates. Since the implementation of these new housings, there has not been a large outbreak of Jotâni. Minor outbreaks have been recorded, normally isolated to 1-8 people infected. Following the Ixaili Genocide, surviving Elder's fear another outbreak might ravage their dwindling population and that the tribe would not be able to survive another outbreak.

There is believed to have been another large outbreak, though lack of records leave this theory purely speculation. Many of the Ixaili Tribe believe many of the Lost Souls have become Jotâni, and therefore will not return to Ngechyoh or the Holy Land.

Cultural Reception

Those affected with Jotâni are exiled from the Ixaili tribe and denounced, due to the implication that the infected are cruel and/or blasphemous. Due to the drastic changes of the infected and the exile they face, as well as cultural differences with the groups, those infected are considered their own ethnic group.

[ixaili]

Nih Tsoutlà Zauzɤyehqál

Article [wip] || Part 1

Thick clouds of steam gently wove through the dense trees and thick canopy, slowly rising into the rich blue-green sky. The light of the two suns refracted in the steam clouds, glittering rainbow hues just visible to the eye. Below the steam, vivid green foliage drips with gathering condensation, clear droplets leisurely dripping down and splashing on the rich soil and moss-covered tree roots. On the forest floor, only dim filtered light and bioluminescent streaks illuminate the plants. The lithe, slinking form of lone tâchyn peers out from under a large fern, shaking off a splash of water, gills fluttering. It's bright yellow-green look up as the pale form of one of the Ichpui- that usually are seen at the temples- perches on a branch, ruffling it's feathers and letting out a gentle screech. It can feel the steady thrum of magic and live that permeates the forest and radiates of all the creatures blessed by Nguozo.

Sometimes called Nih Ichpui Yehqál, The Ichpui Forest, Nih Tsoutlà Zauzɤyehqál is a massive rainforest that covers half of Ngechyoh. Few mortals have tread the sacred ground, and none have lived to tell the tale. The The Ixaili Tribe believes the forest exists on the overlap of Shauhzɵhqu and Tɤnzɵhqu, and also is Nguozo's domain. The forest raidates a powerful magic aura, and only trained or marked Ixaili can safely traverse the land.

Geography --

Climate

Quick facts: Rainfall: 300+in/cycle Average Temp: 200F Low Temp: 104F High Temp: 253F Average Humidity: 100% Highest Peak: 14,237ft, Nih Tsoutlà Tuei

With high temperatures and even higher rainfall, the jungle's biome is colloquially referred to as "Uha Yehqál", a steam forest. The name comes from the dense steam clouds that form when the suns are highest in the sky. This steam can, depending on the temperature, burn those caught in it who are not accustomed and adapted to the environment. The environment is harsh for those unadapted to such hot and humid climates. The native Southern Ixaili and fauna in the area have after centuries of residing in the rainforest adapted to this climate. Most mortal humans cannot survive long in the rainforest, though some have tried to build up a tolerance for it. The harsh nearly-unlivable conditions serves as a form of protection, and is the reason Nih Tsoutlà Zauzɤyehqál is the most untouched sacred land of the Ixaili Tribe.

There are numerous lakes and rivers in the area, especially in the southern parts of the forest. These areas are prone to flooding throughout the year, especially during the wet season.

The Nih Tsoutlà Tuei mountains near the center of the rainforest are the sight of many holy locations of the Ixaili Tribe, specifically the Southern Ixaili Monks. High up in the mountains is the ruins of the Great South Temple, and at the southern foot of the mountains is Wuopueihtsou Zuzi ruins. Both of these places were previously the most populous areas in the forest, home to many of the monks and initiates of Nguatlism.

Flora & Fauna

For many years, non-Ixaili believed the rainforest was completely uninhabitable for animals and people due to the climate. Those unfamiliar with the Ixlailicahn and The Ixaili Tribe still believe Nih Tsoutlà Zauzɤyehqál is completely uninhabitable. The Ixaili Tribe, however, has knowledge otherwise, as the Southern Ixaili have lived in the forest since the beginning.

Most creatures native to Nih Tsoutlà Zauzɤyehqál have evolved some form of gills in adaption to the extreme humidity, working as a secondary method of breathing. Most notably, the Southern Ixaili have developed gills, which they alternate between using the gills and lungs. Due to this development, Southern Ixaili, along with native fauna, struggle to thrive in areas with lower humidity.

Both flora and fauna in the deeper parts forest tend to have a form of bioluminescence, though the origin or reason behind this is not known. According to the Ixaili, it is evidence of Outáz and Shauhzɵhqu's overlap into the mortal plane.

[ixaili]

Ixaili Social Customs

[Part one || Link to article]

The Ixaili are very tactile in societal customs and communication, which can be strange for foreigners. Due to a majority of Ixaili having eye and vision problems, or vestigial eyes, most of the Ixaili communication is tactile or auditory. Younger Ixaili who still have sight have their own "slang" customs, which rely more on visual cues, when talking to each other. This is actually considered it's own nonverbal language- Táuñiezœnih, derivived from táuñiez zœnih (lit. "Liar's tongue"). But, while Táuñiezœnih is only known and understood by some and not permitted for foreigners to learn, all Ixaili are familiar with traditional nonverbal customs and expect non-Ixaili to respect and know traditional customs.

Tactile Customs:

Hand holding

While in most cultures hand holding is a form of intimacy, whether it be platonic or romantic, in the Ixaili Culture, holding, touching, or grabbing hands is a very common thing without connotations of intimacy. Holding or touching hands is used in a variety of ways including

Showing someone something by placing their hands on it

Greeting someone with the traditional Zehân Netl

Promising something or making a deal by placing their hands over their heart

Guiding someone by pointing their hand in the correct direction

Holding someone's hands while having a conversation to show you are paying attention

Greetings

Zehân netl (lit. 'hand touch') Also called: Zehânetl, Zhântl, Zâne 

The traditional greeting of the Ixaili is the Zehân Netl. In this custom, one of the parties presses the others hands loosely together, then bows their head and brings the hands to their brow (traditionally). The meaning of the gesture changes based on where the hands are pressed to.

Pressing to the heart or chest is typically used between family members or romantic partners.

Pressing to the forehead (not brow) is a sign of respect, typically used in greeting elders or people of a higher position. It is also used to show remorse or as part of an apology.

Pressing to the lips is exclusively used between couples/significant others. Traditionally, it is the most common public display of affection when following the traditional courting rituals.

Pressing to the cheek is used when greeting a friend, pressing to both cheeks can then denote the importance of the friendship. Generally, this is the more informal greeting.

When greeting non-Ixaili, frequently the hands are not pressed anywhere, rather just brought halfway to the face. This is used especially in political or diplomatic situations.

This gesture is not used only for greeting, but it's primary use and the origin of its use is as a greeting. It can be used as a farewell, display of affection, or any number of type of non-verbal communication. If one greets or is greeted with this gesture, it is expected to also do the same gesture as a farewell. Not doing so is considered both impolite, disrespectful, and an aggressive act.

Zuân Zehân (lit. 'Equal hands') Also called: Zuzehân, Zâzhâ

Younger generations of Ixaili disliked some aspects of Zehân Netl, mainly with there having to be only one of the two people receiving the gesture. While Zuân Zehân is based on Zehân Netl, it is a simplified version where both parties do the same gesture. Both parties put their right hands together (hands flat and vertical), then place their left hand on the outside of the others' right hand. Unlike the Zehân Netl, this gesture does not have a variety of meanings. Instead, Zuân Zehân's meaning is just a casual greeting between two who see each other as equals.