|Ququququ Tribal Union|
꾸꾸꾸꾸 (Ququququ)Timeline: Principia Moderni IV (Map Game)
OTL equivalent: Morobe Province
Eastern Highlands Province
Map of the Ququququ Union in 1734 with non-integrated provinces in a lighter shade of green
|Official languages||Angan Languages|
|Religion||Various Animistic beliefs|
|-||Unification of Angu and Zia into Ququququ||1721|
The Ququququ Tribal Union is a recent conglomerate of tribes created in 1702 by Koito of the Hamtai tribe.
Little is known about the Angu. Sources claim that northern Angan tribes practiced ritual pederasty and a heavily patriarchal structure while southern ones did not exhibit these behaviours on the same extent. All Angan tribes were known by their neighbours as raiding tribes and described as aggressive. In 1702, the Hamtai tribe led by Koito began uniting the Angan tribes, facing little opposition as the Hamtai tribe was much larger than the other tribes. Soon enough, the Angu were organized into a Chiefdom led by Koito and Council Representatives from each Angan tribe. Following these events the Angu tribe interacted with the Zia tribes, another group of people living in OTL Morobe Province. After using political marriages to ensure closeness between the members of both tribes. Soon enough, the Angu-Zia tribal union had been declared and four council members joined by the right of their children. The Sambia tribe, renown for their fear of the Tingu had been contacted by Namton A'fao Koito who presented himself as an expert on Tingu. Using this and the cultural differences between the two polities, the Sambia soon became vassals of the Angu-Zia. The Bilbil, renown traders along the coast were soon contacted in order to enrich both parties. As the Kuru disease spread among the Fore, who had ritually cannibalized their deceased, the Namton A'fao once more stepped in as a wiseman and promised to save the Fore in exchange for their loyalty.
The government is led by the Namton A'fao (meaning Knowledgeable Person). The current leader is Koito of the Hamtai tribe, which is also the largest tribe. The Council members are representatives of each tribe. However, due to the political situation concerning the Zia, their representatives are actually great uncles of the next generation of Council members, ruling by the right of their great nephews who will take the council position of both one Angu tribe and one Zia
Most Ququququ tribes follow the syncretic religion commonly known as Bagina Mandailaki which was developed by the Ququququ Council around 1729.
Creation of humans
The Bagina Mandailaki does not state how humans were created (for now), however it claims that women were enriched with tingu at their creation, while the men were empowered with hunting skills
Settling of Papua
The Bagina Mandailaki states that all people of the Ququququ union came from another, faraway land where there hadn't been enough resources. They encountered Bagina (the land they live in today) and decided to settle there, however the land was barren, and the people became hungry and cold. So two people, known as Namton Nokoti, gathered all people and gave them orders, some would turn into trees, some into fish, some into sago, and so on until the land they lived in became full of life.
After that, the tribes slowly split to cover the whole land, resulting in different tribes that exist today. The Namton Nokoti, once all was done, both became the mountain known as Bosavi
Due to the combining of the Fore and Kaluli beliefs as well as some Sambia and Hamtai beliefs, the ritual of worshipping the deceased has become increasingly complex.
At death, the preparation for the mummification begins. The auma (good aspects of a person) need to be set free, and therefore all obstructions must be removed. First, all fat is extracted, as it is believed it it contains the ama (blessings) of a person. The fat is then shared among family members and the nagaiya of a person, in order to bless them with a long life.
Secondly, the brain which contains the aona (special abilities of a person) is given to the prefered child of the deceased or the deceased's nagaiya. The brain must then be drained of all its liquid, after which the aona-receiver must have the aona-liquid spilled over his head in order for it to enter the body.
Moreover, the heart, which containts the yesegi (ancestral power), is given to all the children of the deceased, who are obliged to burn it in the smoke room and inhale the yesegi to gain the ancestral powers.
Futhermore, the body is then taken to a different smoke room in which the kwela (pollution) is extracted via smoke.
Finally, the body is covered in clay and ochre and placed on a high place near the village (usually a cliff overlooking) it, in order for the body to watch over the village while the auma (good aspects of a person) are free to slowly leave the body.
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