+- Chronicles of Eternia (https://chronicles-of-eternia.com/forum)
+-- Forum: Out of Character (https://chronicles-of-eternia.com/forum/forum-1.html)
+--- Forum: Lore (https://chronicles-of-eternia.com/forum/forum-23.html)
+--- Thread: Ishiko History and Traditions (/thread-18358.html)
Ishiko History and Traditions - Frothier76 - 06-21-2024
![[Image: GQdeWgsaIAItF4G?format=png&name=small]](https://pbs.twimg.com/media/GQdeWgsaIAItF4G?format=png&name=small)
History of the Ishiko Family
The Ishiko family was formed in Yurhira, Sheng.
A nomadic family by nature, the family has gone far and wide across Sheng and other continents.
As such, the family has incorporated all races of humanoids from the various continents and nations.
In present day, there are many generations of the Ishiko family that have never met, due to their nomadic lifestyle. It is rare for any two branches of over three generations divided to meet, due to the vastness of the world.
This unknowingness of each generation is born from a core curious and purpose driven nature of the Ishiko line, inciting the desire to find somewhere they feel they belong in the world.
The eras of the Ishiko family are as follows:
Tao-Yung Era : The founding head of the Ishiko family, Tao Guo-qiang, was married to Yung Ahne in the plains of Yurhira. The two eloped as nomads of Yurhira, wanting to see all of it and everyone in it, eventually taking up botany as a means to fund their expedition across the lands. The name they took up, 'Ishiko', was taken from the 'little stone' paths that they crossed all over Yurhira. As they travelled, they bore and adopted children, enlarging their family as the years came and went.
The three generations would also span across Yurhira, eventually coming together once the bandit problem became too much for the Ishiko family to ignore, reaching a coastal town to the south of Yurhira and leaving to the Blue Isles for safety.
Blue Islan Era : Once the boats reached the Blue Isles, the Ishiko family spread out and went to explore all there was to see. Most of the family stayed together, learning the dialect and history to be able to assimilate more efficiently. The years passed and the two generations that remained were well antiquated with the spiritualistic nature of the territory, even going so far as to learn magic related to spirits, both as a defense against them and a means to ward them off.
In the new, third generation, one head of household Min-Ji Ishiko, and her husband Isagani Ishiko, heard tales of Izhura and the honor and grace that they lived by. Once she had convinced enough members of the family to go, those that agreed packed up and sailed to Izhura. This marked the start of the idea that the Ishiko family did not have to stay together to remain a family, as they still bore the name Ishiko and could travel to see each other, should they want or need to.
Izhuran Era : Upon reaching southern Izhura, the Ishikos got to work assimilating, learning the dialect and getting work as miners, blacksmiths, teachers and farmers. Min-Ji and Isagani would earn a small, overlooked section of land through their work, making it into a home for the Izhuran Ishiko family, where four generations would live and branch out from.
Taking and appropriating some of their new culture and environment into the family, traditions would be held more strongly from this era and would outlive many from generations prior. Taking residence in towns across Izhura, the Ishikos would seem to blend into the Izhuran population, the traits from the generations of Yurhira and Blue Isles would start to meld into those of the people of Izhura.
The Ishiko family would stand out still, adopting those that others would not look approvingly of and earning glances and glares from time to time. The end of the era came when twelve heads of household decided to move back to Yurhira to regain the lost experiences and traits of the founding Ishikos, Tao and Yung. Taking a boat, they would sail around the continent to reach Yurhira.
Yurhiran Era : During the travel to Yurhira, two heads shifted their course for Herizu, wanting to explore more of the eastern cultures of Sheng, some wanting to return to their homeland, as they were adopted or wed into the family. What originally would have been considered abandonment, was facilitated by Min-Ji's decision to leave for Izhura without all of the members of the Ishiko name. This act only furthered the "independent, but never divided" maturity of the Ishiko family as others considered that they already spread out within a nation already and concluded that the physical distance did not equate to spiritual or familial distance.
After that revelation, four heads of house wanted to return to the Blue Isles, wanting to further their family's spiritualistic practices and education. One head of house went wayward and adventured to north-western Jianghu, while the remaining five heads fulfilled their journey, reaching the capital of Yurhira.
Deciding that their traditions would remain intact despite no longer living in Izhura, the five heads separated and went their own ways in Yurhira, each exploring a different idea of what it meant to be a nomadic Ishiko. Taking up botany, farming, smithing, alchemy, medical practitioning, mining, bardic folk-telling and researching all across Yurhira.
Traditions of the Ishiko Family
The Ishiko family, bearing honored traditions throughout the generations that have come and gone, have a few long-standing traditions.
Tradition 1: Bestowed Name
Before the age of seven years old, a child may be bestowed a name by the current head of house with authority over them.
Bestowed names are the cornerstone of Ishiko tradition as they are a symbol of an honor higher than any title or rank.
A bestowed name is a sort of "Spiritual Guide" for the Ishikos, each name being interpreted by their owner to guide them through their life.
Each bestowed name is to be in Shengese, the mother tongue of the Ishiko family, however, no one dialect has been definitive in this regard.
A bestowed name is held above all else and is closest to the 'spirit' of the one who holds that name, as such, when it is used, there is great significance brought into the conversation as the name bears reverence and is a direct interaction with the very core of the owner.
If spoken by the owner, then it is to be considered a true, honest to heart and soul, confirmation and devotion to a person, place, thing or idea.
Using it for a promise or agreement is a pact that the promise or agreement will only be broken in death or total destruction of the owner.
If the owner's bestowed name is used by the head of house, then it is for a significant achievement, honor or blessing.
A bestowed name can be revoked by the head of house/hold that bestowed it if the owner has gone against all of the beliefs the name involves.
The owner may refuse this revocation, but must form a trial to prove why they should remain the owner of the bestowed name.
If there are not enough heads of house, the holder may break away from the head of house and form their own sect of the Ishiko lineage.
However, in doing so, they must relinquish their born name in lieu of their bestowed name, as a sign they rejected the will of the head of their house.
Quote:The practice comes from the Blue Isles, where a sect of the Ishiko family lived for generations and brought the naming convention to Izhura.
Their belief that a bestowed name, one held in such reverence, could stay with the spirit and allow their living family to contact them in death.
As the practice was transferred to Izhura by a sect of the Blue Islan Ishikos, the bestowed name became synonymous with honor. As it was considered a title of one's path in life that they bore with their soul in death to be looked upon and known by their god(s). As a nation of honor, any dishonorable practices were met with great opposition, leading to the possibility for the name to be revoked. However, it also opened the doors for the name to be earned back or regained, though the practice of how to determine whether or not to reinstate the bestowed name varies on each sect of the Ishiko family.
When the tradition came back to Yurhira, the Ishiko family there adopted the practice as a tradition and has followed it for many generations.
Tradition 2: Division of the Household
Upon the death of the reigning head of house/hold, their children are the next heads of house of their branch of the family.
A head of household is considered the highest authority within the branch of the family for interfamilial matters.
Upon the death of the reigning head of household, each of their children will become the head of house for their branch of the family.
The main difference is that a head of household and a head of house are based on their time in their position.
A head of household is classified as a head of house that has acted as such for longer than twenty years.
A head of house is anywhere between one minute and up to twenty years.
By all accounts, a head of house and a head of household bear the same powers, the difference lying solely in their title and position during a Familial Trial.
Each child of the head of house/hold, be they adopted, birthed or married to one of the aforementioned are on the path to becoming a head of house.
The direct children of the reigning head of house/hold are the first in line to assume the head of house title; after them, their spouses.
If both are deceased or have been missing long enough to be considered 'abandoning the family' or 'killed in silence', then their children will take up the roles instead.
If the children of the deceased want, they can be adopted by a family member to reside under their branch of the family, taking on the status of their children.
From there, they will undergo the process when their adopted parents, the heads of house above them, become deceased.
No head of house is forced to keep their family in one place for any period of time. As it is in the Ishiko bloodline to be nomadic, choosing to move elsewhere is not unheard of and is not frowned upon. However, it is dishonorable to leave behind one's family as the reigning head of house/hold.
As such, any head of house/hold that leaves behind their family have their title and bestowed name revoked, invoking the house to continue as if the head had died, following this tradition.
Their title as head of house/hold and their bestowed name will not be reinstated, regardless of whether or not they return.
Quote:This stems from the honor system during the Izhuran Era.
Seeing corruption and true justice across generations, the knowledge that, in the void of a leader, a demand for power ensues. As if the Emperor was deceased, his son would inherit the empire, but there may be someone who believes themselves more fit or who wishes to control the empire and make an attempt at seizing power.
As such, it was decided that the title of "head of house" would be equally passed down to the reigning head's children, granting them the responsibility of leading their branch of the family and ensuring no power vacuum existed where interfamilial matters were concerned.
Tradition 3: Passing of the Deceased's Personal Effects
Upon the death of a member of the family, their effects are to be brought to the head of house/hold to be distributed.
A head of house/hold, who is considered to be the most knowledgeable of their house, is given the absolute authority on who the effects are to go to
Any attempts to sway the decision of the head of house/hold prior to the decision being made is dishonorable conduct and considered cowardly.
If any member of the family under the head of house/hold has an objection, they may plead their case once the decision is made- not before.
If the head of house/hold dies, then their effects are distributed amongst their children equally or as instructed by the head of house/hold's wishes.
The method of which one's case is to be pled is relegated to the Familial Trial tradition.
The head of house/hold is granted only one effect, without objection, to keep in remembrance of their deceased child.
As with objections to the head of house/hold's decision, objections to the equal distribution method may also be conducted.
Quote:This comes from the Blue Islan Era of the Ishiko family, where the honor of the deceased will be respected through mediated and non-deceptive practices to amend the issue.
At least two instances of disrespect occurred, leading to the tradition's creation:
>The head of house was fatally wounded in retaliation for their decision by one of their children, later resulting in the head of house's death. The reason given was that they were a "head of house" and not of a "household", so their decision was not a truly wise one.
> Siblings started an interfamilial war over effects of the deceased head of household. A weapon forged by the head of household was given to the middle child, leading the older and younger siblings to create discord over who the weapon rightfully belong to. The weapon, a sword-like kunai, was destroyed in the ensuing violence.
Tradition 4: Familial Trial
If compromise seems impossible, a trial between members of the family will result in a conclusion.
A "Trial" is a formally accepted method by the Ishiko family to resolve issues between members of the house or towards the head of house/hold, themselves.
A 'jury' is the current, available and agreed upon members of the family by the objector (initiator of/director of the trial) and the objected (to whom the trial is directed against) to ensure fairness. If there is no agreeance on any member of family, all members available may participate, to ensure there are witnesses.
In the event a trial occurs between members of the house, the head of household (not head of house) can take the place of a full 'jury' in lieu of a 'jury', but it is not required.
If the head of house is present, they may weigh in as a member of the 'jury', regardless of whether or not they are agreed on by the objector and/or objected.
In the event a trial occurs between a member of the house and the head of house/hold, the result must be determined through a Trial by Questioning first. This is to determine the rationale behind both the member and the head to establish their motives for the decisions made.
In this case only the Trial by Questioning may be followed up by any other trial rather than only a Trial by Combat, but not the Trial by Champions.
In the rarest event that a head of house/hold called a trial on another head of house/hold for reasons outside of the effects of the previous head of house/hold, at least one other head of house/hold would stand 'jury' to the trial. All members of the participating houses could bear witness to the trial, but would not be granted any amount of say in the result of the trial due to conflict of interest.
In situations where heads of house/hold came to odds, the rare instance of Trial by Champion could be called.
Quote:The tradition of the Trial by Champion is a variant of the Trial by Combat, where the heads of house/hold would select a member of their family to act as their 'champion' to combat the other's champion. This tradition stemming from the Izhuran Era, where Samurai would fight on behalf of their clan or house to bring honor through combat. That concept was applied to Trials where the heads could bring about interfamilial war if they did not agree to the outcome or the combat became more lethal than intended should the heads clash.
Having a 'champion' take their place, ensured that the result was not based on skill, but choice as a head of house/hold and reflected on their wisdom, rather than reflecting directly against them as a whole or their house. The trial, in such case, is to be seen as a competition between houses rather than a conflict.
Due to the possibility of the head of house/hold attempting to retaliate against their chosen 'champion' for failure, those deemed 'champion' are granted protection for their bestowed name as they displayed honor in combat for their family, win or lose. Such 'champions' may, then, adorn the title "Champion of house/hold" and subsequent "Champion head of House/hold" if they become a head of house/hold within their lifetime.
Quote:A "Trial" refers to one of the following methods:
1 - Trial by Combat : The de facto trial as resolution may only be possible through fighting. A duel spanning up to 10 rounds may be conducted, the majority winner being observed by the 'jury' and the result being the absolute end of trial.
2 - Trial of Wit : A formal debate may be conducted, wherein the objector and the objected will appeal to the 'jury' and their majority decision being the end of trial.
>If a tie, defer to the Trial by Combat.
3 - Trial by Questioning : A formal meeting where the 'jury' will ask questions to the objector and objected, individually and separately, regarding the reasoning for the stance of the issue and what compromise they may be willing to agree to. The majority decision being the end of trial.
>If a tie, defer to Trial by Combat ; if a compromise seems possible, defer to Trial in Compromise.
4 - Trial of Authority : If the reason for the trial is based on one's level of authority, their title, bestowed name and relevant achievements or knowledge/prowess may be put against each other for the sake of determining authority over the matter. The level of authority will be determined by the 'jury', with majority decision being the end of trial.
>If a tie, defer to Trial by Questioning.
5 - Trial in Compromise : A rarely used trial to start off with, given the nature of why a trial is called. A meeting where both the objector and the objected meet and attempt to settle a compromise on the issue the trial was called for. The 'jury' acts as a witness to the result of the trial and the conclusion between the objector and the objected is the end of the trial.
>If a compromise could not be found, defer to Trial by Wit.
6 - Trial by Champion : (Read above this text block)
More customs and traditions exist, but vary based on the branch and sect of the family.