Sandbox:Hazelmouse

Axiom, Nu'u, Orepit

Tagaloa System

Sector: Liberty's Cradle

Capital: Providence (Ecclesiastical Territory) Ti'nema (Salamasian Territory)

Species: IPCs, Humans

Common Languages: Solarian Common Encoded Audio Language

Demonyms: Axiomite, Nu'uan, Orepitter

Part of: Ecclesiastical Authority of Axiom The Sālamasian Republic

Axiom, commonly nicknamed Orepit, is a frontier planet adjacent to the Coalition of Colonies. It is home to two major political entities: The Trinary Perfection, an absolute monarchy derived from the synthetic faith that revolves around the concept of Ascension. It is the planetary government of Axiom, the capital of providence located in the desert belt of the continent Aos. The Salamasian Republic, a sovereign state originating from corporate colonists of Earth’s Samoa, located on the northern and southern hemispheres of Aos with its capital of Ti’nema in the north.

Axiom is the third planet of the Tagaloa system, orbiting an orange dwarf star. Its geography consists primarily of fertile greenlands with the exception of high rise mountain ranges that creates a desert environment through the center of the continent. The prize of Axiom is its vast underground cave network of karst-like caverns, filled with a variety of rare metals, crystals, minerals, as well as Helium-3 reserves deep below. The majority of its population is centralized in the oldest major cities that were once mining settlements of The Salamasian Republic and the Trinarist capital of Providence.

Axiom was first discovered by Solarian probes in 2247, catalogued as CZ-5501. The planet was put to auction in 2259, purchased by Hephaestus Industries to be settled as a mining colony for resource extraction, doubling as a future outpost for the megacorporation’s presence in the outer colonies. The colony failed to meet the corporation's quota, abandoned by Hephaestus in 2281 during the Interstellar War. CZ-5501 faded from conscious memory, avoiding both exploration and major interaction from both the Solarian Alliance and the Coalition of Colonies as an inconsequential frontier world. Its colonial governor obscured the truth of Hephaestus’ abandonment, commencing a personal reign until the war of independence liberated the corporate settlements to independent city-states, uniting beneath a confederacy in 2362. One of two creators of the Trinary Perfection, Gregol Corkfell, later arrived on Axiom in 2419. Political instability and struggles throughout the 24th century lead to the collapse of the confederation during Hephaestus’ incursion and blockade by 2463. The Salamasian Republic would rise from the ashes of the confederacy in 2464, joined by the Ecclesiarchy of Axiom through the signing of the Articles of Concordance.

Today, Axiom navigates the precarious balance of two separate people who share an unwavering bond in the face of an oppressive galaxy. While not officially within the Coalition of Colonies, its advantageous location and resources attract business from Konyang, lending to an embrace of neighboring systems. The Salamasians and Trinarists share bold dreams for the future, building on their resource-rich, yet technologically limited planet to showcase an undaunted spirit in the face of pervasive corporate influence.

Because of the ethnic make-up of Axiom's original settlers and assimilation of immigrants into the native population throughout its history, human characters born in the Salamasian Republic will have names and appearances consistent with the people of Samoa and American Samoa. Only native Salamasians and IPCs may select the Salamasian accent. Trinarists and immigrants of the Ecclesiarchy of Axiom use the Providence accent. This is enforceable by server moderators and admins.

History

Origins | 2247 - 2270

Discovery and Arrival | 2247-2270

The mid 2200s were the height of the Solarian Alliance’s Department of Colonization, a once powerful bureaucratic arm in the management of colonies and expeditionary projects. As part of their continued initiative, Solarian Alliance probes were deployed in waves to identify sites of interest for further colonization far into the frontier of the standing hegemony. In early 2247, returning probes from automated waves identified countless systems with ranked assessments for further evaluation. When assessed, the unnamed system housed only one planet of note, deemed impractical for large scale colonization. CZ-5501 joined countless planets in the depths of Solarian archives, flagged as unsuitable sites.

The later success of humanity’s Outer Colonies, however, renewed interest in the surrounding systems. Despite the bleak outcome of initial scans, repeat investigations by more advanced probes in 2258 returned with potential: Numerous ore veins dotted the crust of the planet with lucrative, rare metals within, ripe for extraction. CZ-5501’s ‘Disregard’ assessment was upgraded to ‘Prospective’, slated to be a potential site for resource extraction.

By the time of 2259, The Alliance’s extensive and costly projects created a monumental debt which forced the government’s hand to sell off extraneous assets. The planet was thus put to auction in the hopes of recovering funds to support the ailing economy. While CZ-5501 attracted prospective parties ranging from nameless firms to mid-sized subsidiaries, the entry of Hephaestus Industries in the auction cemented the planet as the latest addition of the megacorporation’s prospecting portfolio. The colonization project itself would go untouched as the brunt of the Second Great Depression threatened to topple the corporation. Future expeditions were frozen as leadership scrambled to file bankruptcy for securing Alliance bailouts.

As the corporation recovered, the once frozen plans were finalized and approved as part of an early initiative to secure investments in the Outer Colonies. The industrial giant drafted a lucrative commission contract to attract weathered, seasoned veterans of their trade and their families eager to reap the benefits of a new world and its wealth. Hephaestus recruited colonial workers from Earth’s Oceania - primarily the Samoa and American Samoa islands - deemed a suitable candidate pool for the depressed wages of the island's labor pool and relative remoteness. Technicians and subcontractors boarded the HCV Irasus in 2268, departing for the long voyage to the human frontier, leaving the megacorporation and the worst of the Second Great Depression behind.

The HCV Irasus entered orbit in 2269, landing along the equatorial desert where preliminary scans had identified the greatest concentration of minerals. The forward operating base ‘Tetras’ is established, supplied by scheduled landing vessels. A preliminary spaceport begins construction, with much of the workforce undergoing preparations to assemble the industrial equipment to complete the excavations. An administrative operational center later named Ti’nema was erected further in the lush north in 2270, leaving their subcontracted workers to the boundary of the equator’s dry, scorching heat.

Colonial Era | 2271 - 2346

The First Sin | 2271 - 2295

With excavations underway, the newly landed prospecting sites grew to become budding company towns: Mafuna, Saitele, and Laitoga joined Tetras as foundational settlements. In spite of a promising start the colony failed to meet the annual quota through the end of 2273, citing difficulties with terrain, establishment, and hostile environment alike. Colonial administration instituted mandatory overtime to compensate, a tactic that increased yields yet fell short just beneath the target rates with a mounting exhaustion from the laborers. Unmotivated workers were liable to burn out and grow resentment, leaving executives to press the administration for better outcomes.

Overseers developed the propaganda campaign ‘Wield your Yield’, a milestone program that preyed on the strong cultural values of family as most workers sent allowances home to support their relatives in the Solarian Alliance. For each goal achieved, the corporation would match a contributing bonus percent to outgoing funds headed for Sol. The campaign proved an incredible success in 2274 as the first breakthrough year of meeting - and surpassing - quota since the start of the colony.

While Hephaestus was pleased with the outcome, executives determined it was no longer necessary to maintain the existing reward system. Colony administrators were tasked with eliminating it while maintaining output, a feat accomplished by assigning foremen with finding every opportunity to disqualify workers, regardless of their diligence in work. The systematic removal of contributing bonuses earned the ire of the workforce, marking the first widespread disapproval across the corporate settlements.

The tolls of the Interstellar War that erupted in 2278 for Hephaestus saw a sharp decline of available resources to supply the on-going operation. Early benefits to the colonists included imported Solarian goods from Hephaestus shuttles, a luxury given their exceptional distance from home. In 2279, the megacorporation passed the increasing costs for transportation and fuel to its colonists, who had no option but to contend with the monopoly in place. By 2280, the only imports to arrive on CZ-5501 were exclusively supplies and equipment for ongoing operations, leaving any comforts of home as a distant memory.

The worst had yet to come as the war tightened the industrial giant’s belt, placing much of its colonial portfolio under the thorough scrutiny of its accountants. A cost-benefit analysis in spite of the positive forecast led Hephaestus to ultimately write off the planet, bundled with countless others in a mass abandonment. Planetary administration received the termination notice effective immediately in 2281, a shock even to the most loyal of the corporation. In an act of self-service and outrage, the overseers suppressed this termination notice from the public to prevent a panicked uprising, a feat easily achieved by the loyalty of the corporate cadre. Mining operations continued without disruption, weaponizing the abandonment and isolation to rule in their stead.

CZ-5501 worked to establish contact with Coalition forces now in the midst of the Interstellar War, creating agreements for the shipment of both raw and refined resources to support the war machine. The distance and limited knowledge of the frontier planet proved invaluable for refueling, repairing, and supplying the war effort away from Solarian forces. The administration kept much of the wealth created for its own use as the company scrip became a defunct currency, unbeknownst to colonists. In the war’s conclusion of 2287, the disparity in quality of life was felt as news managed to reach the colony of Hephaestus’ incredible prosperity in the aftermath, contrasting the spotlight of corporate wealth. While disgruntlement swept through every layer of colonial life, life continued.

Seeds of Unrest | 2296 - 2329

The aftermath of the Interstellar War created new opportunities, new challenges - settlers from the nascent Coalition of Colonies joined CZ-5501, drawn with the allure of a quiet life. Countless veterans and mercenaries struggled to find their place post-war with many destitute, a fact Governor Anders would exploit by securing their loyalty in funding, land, and opportunity. Though they had been spared entirely from any battlefield, the administration’s continued squeezing for the extraction of wealth left a depreciating quality of life. By 2296, 27 years after their arrival, the colony’s next generation of workers had joined the labor force much like their parents, jaded.

Cities grew to accommodate the wave of immigration and swell of population. The administration would invest in expanding operations to employ the itching youth, knowing idle hands may begin to question their governance. In the search for new mining sites, the latest probes scour planet-wide for lucrative deposits, with peculiar data identified upon their return. The surveying drones reported deposits embedded in the earth far below the initial ore veins they had managed to mine, with data supporting the prospect of Helium-3 reserves. Much like the abandonment by Hephaestus, Anders controlled the flow of information concerning the newfound discovery.

Orders were issued to prepare the new drilling site at the desert equator in 2309, far more remote than previous mines. The crews had been hand selected to ensure any confirmation of the potential Helium-3 would be sworn to secrecy, a gambit to hoard the resulting wealth in the administration. Mining teams enlisted the use of the 24th century’s technological achievement - the ‘Ares’, a colossal-class drill patented by Hephaestus designed to penetrate the lower mantle. The survey team descended down the massive tunnel, reaching giant crystalline cave networks supported by underground flowing rivers. There they collected samples and marked locations for subsequent teams to embark.

Their return, however, came with grim tidings: the surveyors began experiencing distressing symptoms of an unknown illness, forcing an immediate quarantine and temporary shutdown of operations to identify the cause. Despite insisting on completing the investigation by mining supervisors, Anders refuses to delay, forcing an immediate order to resume operations that results in a secondary outbreak. The bodies of the infected were quietly taken away, reportedly incinerated, with no published information save for the official coverup of an industrial incident.

Families of the deceased attempted to raise concerns regarding their deaths, inquiries and repeated outreach that fell on deaf ears. By the administration’s negligence, supporters gathered to petition for better working conditions and preventative measures, embarking on peaceful demonstrations that ultimately failed to gain any meaningful traction. Desperate family members uncovered the truth of the infected to media outlets, creating colony-wide outrage that turned resentment into full blown protests. In response, corporate soldiers were sent to assist local police forces with peacekeeping. Several riots broke out across the colonies from the exceptional brutality, suppressed with escalating violence in every clash between civilians and colonial police.

The administration met with riot leaders to draft an immediate change in legislation - a body of elected representatives from each settlement was made, a move critics alleged was solely to appease the grievances for being leaked. The colonial representatives were entrusted to create joint committees for overseeing the improvement of medical care, stricter regulation for the protection of laborers, and assistive amends to families impacted by the illness. The administration quietly abandoned the quarantined mining site, its location one of few details still hidden to the public at large. The 2310-2320s remained otherwise a period of relative peace, seeing a rise in stability built on shaky foundations. Though the population was pacified for the time being, dissent continued to fester.

Uprising | 2330 - 2334

Dissenters in the administration make the bold decision in 2332 to light the proverbial powder keg with the truth of Hephaestus’ abandonment during the Interstellar War, whistle blowers revealing decades of forgery and systemic exploitation to the public. City representatives convene to form a joint committee to unite all settlements, probing officials to begin both a vote of no confidence in the current government and investigation for prosecution. Though early discussions seem to suggest the process would be resolved civilly, the administration quickly bunkered down. Colonial territories endured punitive oppression that escalated from strict curfews to city-wide arrests, attempting to intimidate city officials.

Foreman Alai’i Maulalo, supervisor of a major refining site, rallies miners to his banner in late 2334, disrupting operations and delaying shipments across the colonies as they occupied the facilities. Cities watch the unfolding standoff with no substantial progress in negotiations. The uncompromising government eventually forced an ultimatum with which Ala’i Manulalo surrendered himself to custody willingly on the condition to spare the workers with him. During the surrender a single bullet strikes Manulalo from an impatient soldier, marking the first battle of many to come. Alai’i Maulalo and workers engage with improvised firearms and mining mechs to push back the better armed, better equipped colonial forces while enduring significant injuries. The administration’s forces ultimately retreated to regroup as the planet watched on. Media outlets capture the televised image of the bleeding, injured survivors actively performing the Manu Siva Tau - a cultural war dance - that becomes the reigning symbol of the war for independence.

Martial law is declared, suspending personal liberties as the planetary administration’s forces mobilize to combat the wildfires of resistance spreading across the cities. The capital of Ti’nema faces the worst of the treatment as the seat of government, shutting down all travel while securing borders.The cities of Mafuna, Saitele, and Laitoga to the south present the biggest threat to the government as each declare their intent of secession while Viletu remains with the administration. Enele Asoau from Mafuna is unanimously chosen as the revolutionary figure-head, adopting Saitele representative Hana Uta’i as his second in command.

Rebellion | 2335 - 2346

Early battles in 2335 primarily consisted of urban skirmishes, making use of stolen Hephaestus equipment to assault security holdings. The rebellion utilized underground networks through discontinued mines, funneling supplies and equipment to the most oppressed corners of the colonies. They remained outgunned throughout the subsequent years, resorting to sabotage, drone warfare, and cells of rebels disrupting colonial infrastructure to cripple loyalist supply lines. The government’s air superiority enabled bombing campaigns that resulted in civilian losses, funneling new recruits to take arms against them.

By 2338, the civil war placed an incredible strain on the frontier society. The administration’s hold over its territories weakened substantially, stretched thin over the wildly unpopular incursions and skirmishes by rebel forces. Paranoia in the government saw a further stripping of liberties with police forces imprisoning suspected rebels and accomplices. Funding and services once meant to sustain the quality of life for the population were instead routed to war-time efforts, both contracting pirates and mercenaries to replenish lost soldiers. The reinforcements drove rebels further back, threatening to crush the movement entirely as they resorted to more economic destruction in hopes of stalling out the government’s war machine. Key battles waged near mines resorted in a shut down of operations entirely, a critical turn as rebels managed to seize production facilities.

Unable to fulfill the obligations in the mercenary contracts, 2344 saw the fracture in the colonial administration's military might. Aggrieved soldiers accepted payment from the minerals and gems hoarded by rebel forces, siding with the resistance as loyalist holdings came under siege. The successive battles struck a decisive blow to the tyranny across the colonies, the culminating skirmishes reflecting the bloodiest period of the war by 2345. Pictures of the vast cemeteries entered the public eye, fueling the collective rage to topple the government and end the oppression at last. The united forces under a recovered Alai’i Manulalo, now general of the army, marched on the capital of Ti’nema.

While victory seemed in their grasp, the march to the compound rocked Ti’nema to its core - the outbreak that once claimed the expeditionary members in 2309 had been weaponized by Dr. Victus Mesra, the administration’s Chief Science Officer. Unbeknownst to the public, the bodies of deceased explorers had not been burned - instead, research enabled by the deceased identified chemoautotrophs that chemosynthesized mineral compounds for sustenance. Careful study and genetic manipulation weaponized an unnatural strain that could complete its lifecycle at an extraordinary rate, leeching minerals from its environment with explosive growth. The bioweapon subsequently consumed Ti’nema, aerosolized as a dense humid fog, leaving countless to succumb in the immediate release across the city. The impact struck the center of the city, panicked evacuations commencing from the outskirts of those able to avoid the brunt of the weapon’s release. In less than forty eight hours, victims experienced the agony of crystals synthesizing from within their respiratory tract, eventually puncturing the body as they grew larger until their death.

Survivors, if reached early enough, received emergency surgery and prosthetic replacements as no cure existed. Those unable to receive care or were too late faced an agonizing death as the bacteria consumed the minerals within the human body, converting tissue to crystals from the inside. What was once a thriving capital had been reduced to a graveyard, frozen in time from the moment of impact, decorated with the crystallized corpses of its inhabitants. The war for independence in 2346 concluded - cities lay devastated, families shattered, the foundations of their society darkened by the scars of battle. The now deposed colonial government’s remnant forces retreated to Viletu, surrendering control of the rebelling colonial cities to the resistance.

Confederate Era | 2347 - 2464

Rubble and Revival | 2347 - 2384

Eleven years of war extracted its toll, placing an immeasurable strain on society. The now liberated city states licked their wounds while processing the sobering reality of the aftermath. Casualties exceeded what many had anticipated at the start of the war - starvation struck where supply chains had collapsed. Disease spread with the over-extension of dwindling hospital resources. Families now saw the void where their loved ones once stood, the price paid for their freedom.

Assets from the prior administration were seized, serving the city-states towards the new dawn of the planet. As each libertated colonial settlement became its own city-state, the disparity in locale, resources, and economy would inevitably be yet another obstacle to overcome. Those with industrial capabilities as a result of seizing the standing factories of the deposed administration held significant leverage. The existing economy relied on the export of minerals and metals, a specialization that now faced a surge in domestic demand for rebuilding. Settlements reliant on agricultural production faced a clear disadvantage, dependent on the industrial centers with calls for prioritizing the domestic demand, a challenge as supply was sluggish to meet throughout reconstruction.

Despite the declarations of support, the cumbersome gaps in agreements by officials posed the most glaring weakness. The use of Hephaestus scrip - the standard issue tender at the time - had been fully abolished, driving a period of economic upheaval with the collapse of existing financial systems. Leaving little opportunity beyond barter trading, each city took advantage of their respective strengths to secure the highest price for their goods. The embroiled conflict of competing city-states pursuing their self-interests culminated in the trade wars of the 2350s, which proved a crippling culprit for the delays seen in reconstruction, plaguing development and restoration throughout the decade.

Many turned to resistance leaders who once led the colonies to prosperity for guidance. Most had returned to their homes without fanfare, either pursuing careers in politics or working towards supporting their local communities as they once had. An informal gathering was called as the turmoil from economic manipulation worsened. An assembly of resistance leaders, city leaders, and industry experts met to discuss resolutions, hoping to achieve common ground. Much like their initial bid for independence, they realized the duty required of them and would decide the future direction of the planet once more. They briskly worked to consolidate the landscape by organizing a summit held on March 18th, 2362 in Mafuna. The first of these meetings was the fono a mālō, or ‘meeting of government’, that established the Confederation of Nu’u Fou which would become the unifying body for participating city-states. The Confederation of Nu'u Fou was thus ratified on March 20th, 2362. Subsequent meetings created a central currency backed by planetary metals, offering stability and compromise, an inevitable leverage to the industrial city-states. Viletu, where the remnants of the colonial administration and corporate affiliates had fled to, remained independent with the new government placing a formal embargo against the city. Tensions against Viletu would remain, condemning their acceptance of the deposed government forces, maintaining a steely hostility thereafter.

The confederation’s inception, at last, laid the foundation for a full blown focus on recovery. A time of resurgence for Nu’u Fouans came as each sovereign city-state sought to maximize their domestic development to off-set the crippling debts left in the aftermath of the usurped administration. A decade of growth through the early 2360s into the late 2370s saw a restoration of facilities and population, closer to 60% of their pre-independence numbers, a sobering acknowledgement to the sheer loss of life as a result of the independence war. Much of the planet looked to the outer rim at large for opportunities at the close of 2379. Delays in production volumes, reconstruction, and dependence on exports cut significantly into the confederation's strength, leading to a need for reliable trading partners.

The early years of the 2380s established independent minor trade networks with neighboring frontier systems, albeit insufficient at their scale to alleviate the confederacy. The most promising of them all proved to be contact with the Solarian colony of Konyang in 2382 in the west of the outer colonies. Nu’u Fou’s location between Konyang and the Coalition of Colonies provided a convenient mid-point in travel, serving as a lucrative, logistical hub both for trade and refueling. A promising opportunity at a glance, one that suffered from the confederation’s inability to smoothly assuage the variety of self-serving interests from within. While significant progress took place in the early draft agreements, a prolonged campaign of political feuding drove a wedge between city-state members in attempt to benefit their constituents most. Many credit Kaila Tuiga, a senior leader of Saitele, with ending the two year discourse and ratifying the trade pact of 2384. Saitele would go on to accommodate the established Konyanger network, later prompting a migration of Konyangers to form a diaspora within the city.

Exploration | 2385 - 2418

Five generations of Nu’u Fouans emerged since the colony’s founding in 2270. The war for independence was a passing memory, forty years ago, far from the reality for the adults of the late 2380s. None in living memory were part of the initial expeditionary crew, with further erosion of any meaningful purpose garnered as the oral history failed to capture the youth. A restlessness settled in the collective minds of the youth, with many yearning for a sense of adventure and relief from the mundane as the horrors of battle had not reached them as it did their parents. For them, the vast majority of reconstruction and recovery were endeavors that did not satisfy a desire to explore their future. For the Confederation of Nu’u Fou, an economic and social stability meant that efforts to broaden their horizons was possible.

Overwhelming public support in the pursuit of these opportunities passed through Confederate representatives with ease, a rarity in the otherwise gridlocked governance. While settlement rights were primarily resolved with ease, disagreements between city-states seeking the governance across the proposed sites left lingering resentments that would go unresolved for decades.

Expeditionary campaigns went underway to facilitate the exploration and study of Nu’u Fou itself, manifesting in a variety of initiatives that encompassed every facet of the planet. The growth of potential careers alleviated the rising unemployment rate that primarily ailed the youth of the time, now able to occupy opening positions in new lands. The most notable of these campaigns took place over the course of the late 2380s to the late 2410s, considered an era of discovery for the budding civilization as a whole.

With promising prospects from the expeditions, the confederation looked to populate the wilderness. New settlements were erected south of the desert equator, most notably Saupouli and Hauata in 2389, despite challenges in crossing the hostile terrain.

As the original colony was founded in-land, little investment had been made in settling the coasts, let alone establishing a naval presence. The subsequent shipyards created alongside the newly erected coastal towns were in their infancy, requiring an import of talent and machinery to eventually establish production. Early explorers faced the difficulty of navigating Nu’u Fou’s unique waters: the moon’s orbit, the geological activity from underground rivers filtering mineral water along the ocean floor, and the storm systems along the equator. WIth ancestors having passed down hundreds of years of wayfinding since Earth, the foundation was built upon to overcome Nu’u Fou’s maritime navigational challenges. Through trial and error, navigating the sea became possible, culminating in the development of the early solar sail by Siaki Tama’ilima in 2412. The sail’s material derived from compressed piezoelectric crystals enabled a simultaneous propulsion from the winds while capturing photonic charge to power electrical motors. While a promising invention, the inefficient power generation required limited voyages and a reliance on frequent resupplies.

The Trinary Perfection | 2419 - 2451

“Abandoned, Gregol. A hundred and fifty years of isolation. There is no better.” - [Redacted] to Gregol Corkfell, 2419.

It was the morning of August 17th, 2419 that saw the landfall of Gregol Corkfell, accompanied by Trinarist settlers to the frontier world of Nu’u Fou. Though scholars debate what compelled Gregol to lead his exodus to Nu’u Fou, their arrival would irrevocably alter the course of history. The Trinarists settled in a pre-confederate mining town that had been abandoned in the aftermath of the civil war, renamed Edena Landing. Still standing buildings were repurposed to accommodate the IPC population, all too reliant on supporting infrastructure for maintenance. The hostile nature of the desert - while a benefit for access to solar power - was taxing on both synthetic and organic followers.

Six months would pass before formal attempts to establish diplomacy took place in early 2420. Gregol knew well that more than a century of isolation meant language inevitably diverged, an obstacle to overcome much as the shock of IPCs would be to an isolated people far from the positronic revolution in Konyang. The hand-picked envoys of the Trinary were a mix of human followers and shell frames, utilizing the inherent familiarity to dampen the cultural shock of first contact. Gregol, in similar fashion, relied on century old maps recorded during the colonial era as he personally left for the capital of Ti’nema, unaware of its fate.

Despite the best attempts of diplomacy, the deviation from Solarian Common created misunderstandings among the local city-states that received them. Many envoys were detained, creating initial hostilities as officials mistakenly suspected they had arrived from Viletu, the surviving holdout of the disposed colonial government. With Gregol both out of communication range and the growing concerns for the fate of arrested Trinarists, an upstart G1 industrial named ARM-1DRIL tackled the crisis by mediating discussion with Mafuna officials in 2421, convincing enough to assuage further aggression. ARM-1DRIL was later joined by Gregol upon his return from Ti’nema to liberate the remaining diplomats, setting the foundation for the future alliance.

What the Trinarists lacked in infrastructure or population was made up for in technology, having brought what was available across the modern Spur but not yet seen by the native populace. The exchange of information and exposure to the broader galaxy at large provided a means of interaction that secured early relationships, chiefly in the city-state of Matetau. Opposing city-states - and the confederacy at large - were far more resistant to the synthetic presence, distrusting of the foreigners. No matter Gregol’s effort, the doors would remain shut for any further progression until a sympathetic Matetauan spoke of Ti’nema’s tragedy. Though Gregol had arrived previously to overgrown ruins, the extent of the dark history eluded him. The opportunity thus presented itself. While apprehensive, the Matetauans accepted the offer to accompany the Trinarists to Ti’nema, forming an expedition to brave the depths of the once bustling city.

What awaited them there was a graveyard of ruined buildings, twisted steel, and crystallized remains littering the grounds. The capital had been lost in the definitive battle of the independence war in 2346 with the deployment of the bioweapon, a curse that continued to plague the vicinity surrounding the city. Ti'nema remained abandoned, a haunting reminder of the cost of freedom. With the Trinarists, however, the immunity by synthetic expeditioners indicated an opportunity at last to secure the contamination’s source, if any. In the heart of Ti’nema beneath the bunker, the cracked holding tanks carrying the still yet thriving bioweapon had leaked into the cavernous reservoirs below, a poison that repeated the cycle with every rainfall. Work went underway to filter and purify the water table, requiring extensive collaboration and support between Trinary and Confederate minds as the modified bacteria had been spreading for decades. By the end of 2442, 21 years since its discovery, the environmental disaster was contained and purified. Though the possibility of the bacteria strain surviving existed, the ability to inhabit Ti’nema once more was a resounding victory for the natives, one shared with their newfound allies.

Having established a working relationship, proper trade and exchanges could begin between the groups. With Matetua’s assistance, Edena Landing grew to become the foundation of Providence, the capital and home of the Trinary Perfection. The Trinarists similarly grew in popularity as word of their gospel spread, drawing attention from hopeful IPCs in neighboring systems and across the galaxy. Waves of synthetics escaping servitude or the harsh conditions of human-centric space joined the budding faith, marking the first major synthetic migration to Nu’u Fou in 2447.

The Failing Confederacy | 2452 - 2462

The Coalition of Colonies’ instability in 2452 worsened the already increasingly lawless stretches of frontier space, enabling piracy on a scale that impacted countless systems. A major source of economic stability was through the trade pact of 2384, which relied on commerce from Konyang and the greater Coalition at large. Merchants to and from Nu’u Fou endured repeated piracy, prompting a significant decrease in space traffic as many avoided the primary route impacting freighters. The risks in transportation of these goods from remaining merchants were passed to consumers, leaving many to struggle with the sharp rise in prices. The exchange rate skewed heavily in favor of Coalition traders, constricting imports from the outside galaxy while native Nu’u Fouans saw a drain of their currency reserves. The subsequent demand and forced reliance on domestic production demonstrated the weakness in the confederation - inter-colony tensions escalated as major resource centers attempted to offload the costs to their fellow colonies. Breadbasket city-states threatened to upset the food supply by prioritizing their citizens, facing supply shocks and reciprocation from major manufacturers as unemployment loomed.

While confederate leaders convened to find a resolution, new challenges emerged in 2454. Reports of supply depot sabotage and attacks on land shipping routes by unknown actors reached headlines, complicating a growing complexity for officials to navigate. No organization would claim responsibility despite the increase in frequency of these raids. Confederate forces were deployed to escort and protect these routes, though faced both limited funding and manpower as both aspects were consistently in contention by city-states. While the nation was not defenseless, much of the funding to sustain a standing military was reliant on the expensive upkeep of centuries old equipment. The frequency in attacks soon escalated, resulting in civilian casualties despite confederate escorts. Responsibility of the raids were finally attributed to a neo-colonial organization known as the Embers of Anders.

Embers of Anders

The ideological backbone and governing body of Viletu. The Embers of Anders based their ethos on the deceased Governor Anders, a tyrant who once sold a vision of power, authority, and prestige to his corporate subordinates before he had been overthrown. The colonial government was deposed in 2362, leaving the militarized remnants fleeing to Viletu, the last bastion of colonial power who sided with the colonial administration. Their descendants, indoctrinated to believe their wealth and rights to the planet were stolen by vicious rebels, seek retribution through whatever means necessary. Governor Anders’ likeness and manipulative tactics lived on to weaponize the generations that followed, spearheaded by former colonial leaders who supported the oppressive regime at its peak. Viletuans have never known a reality other than sharing a planet with those who denied their forefathers their inheritance.

The repeated raids left a growing resentment towards the confederation as city-states were ultimately forced to rely on local militia, drafting from civilian reserves to reinforce confederate escorts. The Embers of Anders commenced a prolonged propaganda campaign with cells operating out of the hearts of cities, sabotaging utilities and compromising infrastructure as attacks increased through 2456. Officials contacted Providence to request Trinarist support, a controversial action with divisive reactions across city-states. Gregol Corkfell debuted Emmanuel, a rumored former Z.I. unit, as both commander of the assembled Trinarist peacekeeping force and military instructor. Emmanuel conducted training and combat readiness drills across the confederacy, temporarily lodged in the cities with mixed reactions. Restless, hardliner civilians and pervasive Embers propaganda leads to optics of oppression, viewing this intervention by the synthetics to be a threat against their autonomy regardless of their standing relationships. Though many welcomed them, repeated scuffles lead to outbreaks of violence, perpetuating the fabricated narrative.

2460 brought the untimely abandonment of frontier towns as the assembly made the decision to prioritize the inner city-states and major mining operations, deemed the lifeblood of the confederation. Droves of civilians sought refuge in the midst of the continued raids and breakdown of local government, placing strain on every facet of city administrations to handle surges in population. Protests inevitably broke out in the midst of a peaking unpopularity in handling the Embers of Anders, funneling further sympathizers to their cause. Policing forces were stretched to their limits as calls for reform and affirmative action threatened to both topple and fracture the confederation.

Ghosts of the Past and The Last Corkfell | 2463 - 2464

The confederacy’s turmoil would persist into 2463, running parallel to the expansion of Trinarists across the brutal desert. A chance encounter far to the most remote regions across the belt exposes colonial history: The long abandoned Ares class drill looming before the hidden digsite, an operation that had never reached the public. An agreed upon Trinary-Confederate expedition reveals a startling truth rediscovered since the first digging a hundred years ago: Helium-3 reserves were identified deep within the lower mantle. The technological limitations of the 2200s left this realization obscured during the first drones to reach the planet, later only revealed during Governor Anders’ reign in 2309, which was later forgotten in the subsequent periods of political instability. The news shocks Nu’u Fouans across the planet yet does little to resolve the ongoing unrest. All the same, efforts to capitalize on the valuable element proceed in the midst of surviving the ongoing strife.

Hephaestus Industries’ quarterly earnings call for Q1 of 2463 commences without much fanfare, save for the unusual inclusion of a press release scheduled in May, delivered from the Coalition of Colonies regional headquarters aboard the HICS Etna. The press release reveals the megacorporation’s reassertion of its legacy portfolio, a claim painting Orepit specifically amongst the countless planets swept under the rug throughout the Coalition’s history as part of an ongoing initiative to consolidate its assets. Trinarist synthetics were labeled rogue agents attempting to subvert corporate property with Hephaestus’ responsibility to protect descendants of the company’s workers. Many suspected the appearance of the Embers in tandem with the helium-3 discovery created the perfect opportunity for Hephaestus to capitalize on the planet, an early theory with increasing validity as the organization ballooned with weapons, vehicles, and manpower, a thinly veiled Hephaestus operation given the minimal news coverage of Orepit.

The confederation reaches a breaking point, unable to handle the rapid acceleration of raids, declaring a state of emergency as the social unrest explodes into profound dissent. The seeds of doubt are sown as leaked footage of various protestors across city-states suggest Hephaestus affiliated off-worlders were intentionally planted to provoke demonstrations. Conspiracists declare them agents of saboteurs planted amongst the populations, the megacoporation was swift to dismiss the claims just as the Trinary attempted to assuage the people of having no part in such a deplorable scenario. Some - albeit never confirmed - are alleged shell frames, disbursed from Burzsia to further destabilize the confederation, a theory that poisoned the well with Providence at the prospect of collusion with the company. Paranoia plagues every corner despite resistance from the most devout of tight-knit communities, straining relations. The Trinarists, similarly, would share their own tragedy in the passing of Gregol Corkfell in 2463, passing away quietly in his residence in Providence. Acting Prelate ARM-1DRIL resumes temporary authority of Providence in the midst of the unfolding chaos in his passing. Inheritor to collapsing allies and the changing of hands in leadership, ARM-1DRIL navigates tumultuous waters leading into a looming threat.

Representatives from Hephaestus arrive in Ti'nema to deliver an offer: The confederation and its city-states were to pay reparations and return existing equipment and infrastructure to the company while allowing a smooth transition of power, offering the stability the desperate planet desired: modern amenities, meaningful employment, and lucrative benefits. The confederation rejected the offer soundly, a conclusion that - in stable times - would have been met with universal agreement. As living and working conditions worsened, a growing minority found solace in the prospect, far removed from the oppression once felt by prior generations.

A week later, the deployment of Hephaestus’ fleet from the nearby system of Burzsia blockades all space traffic surrounding Nu’u Fou. All attempts of communication to and from the planet are shut down, turning away merchant ships from the Coalition. Despite the communication blackout, protests erupt across the Integrationist sect of the Trinary in the heart of Mendell, joined by activists and anti-corporate sympathizers from both Konyang and Xanu. Awareness from the Integrationists’ demonstrations brings galactic news coverage, shedding light on the events of the otherwise distant, forgotten frontier planet. The Coalition of Colonies’ House of Observers convenes, later issuing a statement that both contests Hephaestus’ claim and establishes the blockade as an “illegal, condemnable act”, interfering with the sovereignty of an abandoned territory, regardless of its lack of formal participation in the Coalition.

National leaders quickly gathered in Ti’nema out of desperation alongside Trinarist leadership, attempting to decide the fate of their planet in the face of overwhelming pressure. The fleet blockade had, at last, collapsed the Confederacy in its entirety, unable to survive under duress of multiple fronts. Though conceding to Hephaestus had been a possibility to swiftly alleviate the public’s suffering, what emerged was a union that guides the planet to this day.

Televisions across the Republic of Biesel and the Coalition of Colonies cover the sudden attack of Burzsia, having bypassed orbital defenses to cripple storage facilities, mining infrastructure, and station platforms. Lives both synthetic and organic were lost in the assault along with the disappearance of IPC units aboard small personnel carrier shuttles, having liberated a sizable portion of the planetary workforce. The raid was initially suspected to be opportunistic pirates, later attributed to Exclusionist Leader Deluge as it boldly claimed responsibility against Hephaestus. Burzsia’s largest ship, a crowning achievement of the system’s security, was crippled and immobilized, a symbol of having wounded the indomitable corporation at the heart of a major regional operation. Despite Einstein Engines publicly denying involvement, Exclusionist wreckages contained equipment consistent with Einstein origin, suggesting an ongoing proxy battle waged in the shadows.

The blockade of Nu’u Fou was ultimately lifted as The Stellar Corporate Conglomerate (SCC) clamored for immediate action, a matter undertaken by President Dorn as an executive order was signed to officially designate the Exclusionists a rogue, hostile terrorist organization.

The alleviated blockade restores communication to and from the planet, where consolidation of damages and resources could begin. Hephaestus’ incursion confirmed two undeniable truths - For the native Nu’u Fouans, a confederation would not grant them the leverage to resolve disputes or hostilities with the affirmative action they require. For the Trinarists, it became clear a unified planetary identity was all the more critical in the face of entering the intergalactic stage. Deliberations shortly went underway as confederate and city leaders joined an assembly of Trinarist clergy to discuss how best to unite these fronts into a tenable position. It became evident that - while hesitation lingered in the predicament - the continued relief and support of the synthetics were critical to their continued survival. Equally, Trinarists viewed the to-be Salamasians as a reliable ally who prioritized their well-being and security, a facet of finding respite through decades of struggle, survival, and ultimately hardship. Leaders engaged in weeks of discussion to find compromise where the strengths of each party could enable the other, serving as a mutually beneficial relationship that would not threaten to undermine the other. While a minority protested the prospect, it became clear that the confederation desired a strong domestic front while the established networks afforded by the Trinarist church enabled a fundamental presence that held merit in securing their identity to others who may similarly threaten their sovereignty. It was with ARM-1DRIL’s careful negotiation that enabled a galactic broadcast that brings eyes to the signing of the Articles of Concordance - a multi-faceted document that:

• Established the Ecclesiastical Authority of Axiom as the planetary government, including the Order of Guardians as the militant and planetary defense force. The first Ecclesiarch, ARM-1DRIL, assumed power of the Trinarist capital.
• Created the Salamasian Republic with ratified sovereignty. The united colonial cities of the defunct confederation were now consolidated beneath one banner, composed of an executive, lesgislative, and judicial branch lead by Prime Minister Lasalo Naea. While deferring to the Ecclesiarchy’s authority in planetary affairs, the Republic’s administration retains internal independence from Ecclesiastical authority.

A subsequent summit to the world of Xanu Prime saw representatives from Axiom, Himeo, Einstein Engines, and Hephaestus in attendance with Coalition mediators formed by the arbitration committee. The demand for ceasefire was agreed upon, as was the compensatory agreement between the Trinary Perfection and Hephaestus Industries, establishing a payment plan at the quoted price in both currency and industrial goods. Einstein Engine is later signed to expand, restore, and assist in the operation of existing mining facilities as well as Helium-3 extraction, benefiting both from favorable prices and priority in shipment.

Although the latest crisis appeared to be averted, much remained to be restored as the Salamasians and Trinarists alike walked hand-in-hand to navigate the uncertainty of the future.

The Ecclesiarchy | 2465 - Present

Axiom Today | 2465 - Present

Axiom continues to exist in the duality of tradition and modernization. Galactic attention from the explosive clash with Hephaestus earned waves of migration from both synthetic and organic settlers seeking new opportunities, investments, and clean slates. The rural communities of the Salamasian Republic attract countless to a lifestyle disconnected from the Spur at large, finding solace in a rustic lifestyle.

The Phoron scarcity has proven both blessing and bane to the planet's centuries old infrastructure - Coalition investors opting to invest in the Vitro for its favorable exchange rates and purchasing power to avoid the brunt of market conditions. Imports have risen in pricing dramatically, a pressure point felt across the Ecclesiarchy even as the planet lacks reliance on Phoron-era technology. While the quality of life pales to the amenities of more developed planets, the shortfalls have a silver lining in less volatility overall, owed to their lack of direct reliance on Phoron. The constricting costs and shortages of goods, however, have posed serious concerns for both governments, attempting to leverage the planet's natural resources to compensate. With resistance to external contractors, the costs to expand domestic reliability have been similarly detrimental to the fragile societies. Salamasian Prime Minister Lasalo Naea has implemented rationing initiatives to mitigate consumption, yet the reliance on imports remains unchanged. Ecclesiarch ARM-1DRIL navigates difficult negotiations in ensuring Axiom can remain weather an increasingly competitive market.

The rampancy of Konyang saw an increasing support network between the planets, both in immediate assistance to the affected as administered by the Archbishop of Konyang, and the immigration to Axiom from fleeing Konyangers, consisting of many formerly rampant units. The Ecclesiarch ARM-1DRIL has signed agreements with Prime Minister Myeong Myung-Dae to enable transportation and seamless migration for the affected, a monumental development in the existing trade agreements between the Synthetic populated planets. Many Konyangers have found home in Saitele, uniting with the existing diaspora from prior years of settlement. Others have found homes in the Salamasian Republic, eager to expand its territories across the planet.

System and Environment

The Tagaloa system is composed of three planetary bodies - including Axiom - that orbit the star known as Alo’o le La (Alo). While in documented space, its obscurity and relative unimportance in galactic affairs has left its presence far from the radars of major political entities until the incursion of Hephaestus in 2463. It shares a nearby proximity to Liberty's Cradle, closest to Gadpathur and Himeo to the east with Konyang to the west and Arusha - home to Pactolus - to the North.

Alo’o le La

The orange dwarf star of the Tagaloa system. Known for severe solar flares.

At the center of the Tagaloa System sits Alo’o le La, an orange dwarf star. Orange dwarf stars are an intermediate classification of stars between red and yellow dwarfs, smaller in both mass and size than yellow dwarfs while larger than red dwarfs. Alo is noted to produce frequent and devastating solar flares, a fact that has led to the gradual destruction of Vaoati.

Vaoati

A planet in perpetual collapse, fated to burn for millions of years yet.

The closest planet to Alo’o le La, Vaoati is on a slow march to extinction. Tidally locked, the star-facing surface is perpetually belted by radioactive solar winds that gradually strip its surface, creating a multi-layered trail of debris that drifts away from the planet. The trail itself is a vibrant cobalt blue, owed to the planet’s burning indium within its crust. Segments of the trail are defined in three major zones based on proximity: The closest is composed of large, heated chunks and rubble of surface material that contains the greatest concentration of minerals yet serves as the most dangerous to extract. The intermediate layer contains smaller, older fragments of rocks to large gravel in the trail that, while less valuable, is less hazardous. The tail end of the trail is a thin dust trail from the broken down material, leaving the widest concentration of debris that lingers throughout its rotations.

Given the cooler nature of an orange star, estimates put the planet’s inevitable destruction by its star on a scale of millions of years - a prospect alien to the Spur’s civilizations - yet a blink of an eye on the cosmic timescale.

Leiloa

Axiom's nomad moon which ignites the sky with golden hues.

Axiom’s moon - Leiloa - is a medium sized, volcanically active moon that runs in a retrograde orbit to the planet. The surface is defined by active volcanic zones that regularly spew lava which define the younger geological areas with older, cooler, dormant pockets depicting its geological history. Leiloa possesses a magnetic field as a result of its internal heat, resulting in a limited, thin atmosphere. This is known to create visual, Aurora-like phenomena when its magnetic field interacts with Alo’o le La’s solar winds at certain points of its orbit, particularly hues of amber-gold from the sodium in its atmosphere. Early theories have opined that Leiloa may, in fact, be a rogue moon from a neighboring system, due to its composition being unlike the existing system’s planets.

Faʻatiu

A planetary prism, under which is hidden an unknown surface.

The furthest planet is enveloped in a thick, icy cloud veil that leaves it visibly impenetrable to the naked eye. Curiously, the dense cover is capable of distorting light due to the carbon dioxide ice crystals within the atmosphere. This creates a spectrum of visual phenomena when viewed from orbit, the prismatic distortions appearing as if the planet were visibly alive. Its distance from its star suggests a far cooler surface temperature than similarly enshrouded planets like Venus, leaving a wealth of exploration hidden away beneath its veil.

Environment

A map of Axiom showcasing its geographic features, inclusive of its thorough equatorial desertification. The western continent of Aos is heavily settled, whereas Le Iloa is largely unexplored and unclaimed.

A map of the continent of Aos highlighting Ecclesiastical and Republican territories, and the cities and towns therein.

Axiom exists in the habitable zone in the Tagaloa system, affording the planet a thin, breathable atmosphere. The planet itself is slightly smaller than Earth with landmasses comprised of two continents, a north and south pole, and a collection of small island chains. The oceans encompass a majority of the planet's surface. Slightly warmer than Earth, the planet possesses marginal icecaps and a plurality of desert exclusive to the equator, grassland, and savannah environments, mostly set upon two large continents. Minor island chains exist, concentrated primarily between the continents or to their south.

Chemoautotrophs

Microbial life has both developed and shaped the geology of Axiom over time, attributed as a major source of the mineral deposits found beneath the surface. Chemoautotrophs - organisms that convert inorganic substances into organic compounds - rely on the dissolved minerals within underground rivers and lakes to process nourishment in the absence of sunlight. These microbial lifeforms are largely harmless, serving as an important food source for marine life in oceans and those within the karst caverns. Chemosynthetic microbes can vary in species, with each producing unique mineral compounds or crystalline formations as a waste product, owing to the diversity in both color and cave composition across the underground layers of Axiom. Its genus is Lithomonas, containing species that consume these minerals, often producing crystalline waste products.

The most infamous incident regarding Chemoautotrophs was the deployment of the man-made bioweapon over Ti’nema in 2346, resulting in massive casualties and the abandonment of the capital for nearly a century. The colonial administration’s Chief Science Officer, Dr. Victoria Mesra, devised a modified strain of a local species that could both complete its lifecycle and multiply at an exponential rate, marking her as a reviled figure in the history of Nu’u. Dr. Mesra’s research was lost in the siege of Ti’nema, with both the Republic and the Ecclesiarchy practicing strong, oppressive control over potential further research into any Lithomonas. Concerns over surviving documents from the revolution remain, yet no resurgence of the weapon or its study have emerged since.

Geography

The topography of the planet is smooth along its equator, the outskirts flanked by high altitudes of mountainous terrain that slope down to fertile grounds closer to the poles.The desert equator is formed from the rain shadow effect, caused by the bordering mountain ranges that block moist air from reaching the equator, resulting in dry and arid conditions. Water is primarily abundant through the subterranean channels of vast underground caverns and distant seas east to west. Surface freshwater can be found almost entirely at the more fertile equatorial outskirts with the exception of rare lakes and rivers.

The land on the equator, proposed to be especially concentrated in minerals, is simultaneously the most hostile environment for unaided human settlement. Suffering from perpetual drought, the surface is cracked for miles on end with only the most acclimated fauna and flora capable of surviving. Relief exists in the form of cenotes - or sinkholes - that shade from the unrelenting sun. An oasis for wildlife, the depths of the cenotes enable wildlife to avoid the worst of the extreme conditions.

Heavy drilling operations have left the planet dotted with innumerable mining shafts, varying from shallow plunges to pits several kilometers deep and hundreds of meters in radius. The concentration of these digging sites rests in the harsh desert equator, providing man-made shade and access to the deepest caverns of the planet. The vast depths have been subject to tales and folklore by the native population, fueled by their history in prior expeditions. Most caverns resemble karst topography, where soluble rock has eroded from underground water over thousands of years, culminating in caves teeming with life.

In recent years, the joint Trinary-Native exploratory survey revealed the lucrative prospects of Helium-3 reserves within the planet’s lower mantle.

Flora and Fauna

The native life on Nu’u has adapted to the planet’s unique composition, with the more novel forms of life found beneath the surface. A variety of Earth species were introduced in the colony’s initial arrival, either becoming ecologically destructive as pests or failing to survive the ecosystem’s challenges. Many were wiped out by disease, environment, or were otherwise unable to adapt. The biodiversity can be classified between four major zones: The fertile hemispheres, desert equator, underground caverns, and ocean.

Salamasians have made use of local species in the name of survival, animal husbandry, medicine and more throughout for more than a century. Others, originating from Earth, have adapted to Nu’us unique environment.

Isumu Lua, “Pit Mouse”

A species of rodent, these small animals were initially a popular source of protein in settler cuisine. Their habitat is primarily the fertile hemispheres, relying on the roots of the Laau Maa for sustenance. Hunting them is an art in and of itself, requiring great deals of patience for the creatures to exit their deep holes in search of food. Smoking them out proves ineffective, as the complex networks of tunnels dug out underground are usually too long for a hunter to fully discover, giving the pit mouse pack multiple unpredictable exits and alerting them in the process. Isumu Lua meat is fatty with an underlying sweetness, driving its popularity as a hunting commodity.

Gata Tui, “Stinging Snake”

Aptly named, Gata Tui are a species of long and slimy fish reminiscent of snakes most commonly found in rivers. Their body is covered head to tail with a dense layer of needles for protection against predators. Adult stingers are an even more dangerous catch, capable of releasing their needles as a defense mechanism, possessing developed glands which produce a paralytic venom that feeds into its spikes. Fishing these eels requires a degree of mastery and skill that takes years to hone, many having fallen victim to the excruciating pain of its sting.

Aila, “Rock Clam”

A derivative of filter feeding molluscs present in Nu’u’s oceans. It is known to primarily gather around the exit channels of underground rivers flowing into the ocean, feeding on microorganisms and passing sediment. As it ages, its shell grows with mineral deposits, eventually fossilizing in colonies around these exit points. Their corpses subsequently form new crystalline formations, serving as a useful landmark for connecting cavern systems and as a basis for reefs to sustain further aquatic life.

Fua Tioata, “Crystal Fruit”

Crystal fruit are found at an intermediate depth, primarily concentrated in cave systems with rare strains capable of surviving deeper. The vine spreads itself along the ceiling of caverns, wrapping around stalacites, descending towards water pools where it photosynthesizes from bioluminescent microbes. The fruit dimly glows as a result, carrying a mildly sweet, almost damp flavor. The connecting segments along the flesh of the fruit are composed of a hard, inflexible material that can only be eaten when boiled. Its seeds give the appearance of small gems, earning its moniker. Much as explorers associate the Toto Apu with potential water, the Crystal Fruit is both landmark and sustenance for cave dwellers and Pitters found at this depth. It can be easily recognized by its distinctive aroma, an evolutionary necessity to attract often poor-sighted animals below.

Laau Maa, “Stone Tree”

Found primarily in the forested regions of the northern hemisphere, the Laau Maa is a tree easily recognizable by its enormous trunk coated in layers of thick growth. Its roots are far reaching yet shallow in the ground, a trait to pursue the ebb and flow of water within the underground caverns. It produces twisting branches with feather-like leaves, typically ranging from a bright red to deep burgundy. Dissolved minerals within the water reinforce the sturdiness and stability of these trees, making their wood uniquely dense with exceptional durability.

A legume-like pod grows in a series of interlocking spirals from the base of the tree. Within the pods are hard shell seeds that - when opened - reveal a fibrous, custard-like flesh. The weight of the seeds angle the pod down as it grows, creating a sharp momentum that scatters them across the grounds, making it an ideal feast for Pitswine and other small creatures.

The roots are jagged to the touch with a bulbous shape, containing an unusual source of plant-based fat on the planet. The vast networks of roots are most commonly found along the ceiling of Nu’u’s caverns nearest to the surface, typically partially submerged in the water, host to a variety of underground life. Salamasians have utilized these roots extensively in their cooking with its salty, earthy flavor.

Mumu Talo, “Red Taro”

A descendant of the native Solarian root vegetable Taro. Mumu Talo, Solarian Common for ‘Red Taro’, mutated over the course of generations on Nu’u. The light spectrum of the orange dwarf Alo darkened the plant’s leaves to a burgundy red, producing corms - the edible plant stems - that contain vivid blue centers. Depending on where it is grown, the roots may contain an orange interior owed to the unique mineral, bacterial composition of the soil. Mumu Talo is both nutritious and hardy, attributed as one of the most durable species of plants having adapted to Nu’u. Every part of the plant serves a purpose, having made it a staple in the Salamasian diet.

Toto Apu, “Blood Apple”, "Gift of Life"

Due to the extreme conditions of Nu’u’s deserts, a variant of cactoid has adapted to survive with a novel strategy. The planet produces alluring, aromatic fruit along its branches to attract fauna to consume them as the primary method of dispersing seeds. Its roots, however, produce thorny spines that pierce the surface of sand, lying in wait to prick the paws and pads of animals attempting to eat the fruit, offering it crucial moisture in drought conditions. Its spines produce an anticoagulant, encouraging bleeding while the serrated edges cut flesh deeper.

The berry-like fruits themselves are considered generally unpleasant with sour, tart juices. It is these juices however, that provide precious moments of hydration for anyone wandering through the cracked lands. The location of patches of these “gifts of life” - a common nickname for early settlers - have zealously been recorded by navigators, providing viable resupply posts for routes through the desert. These records were once proven to be an important indicator for potential welling sites in search of water.

Ecclesiastical Axiom

The Ecclesiastical Authority of Axiom
The Ecclesiarchy Ecclesiastical Axiom
Flag
Galactic Position
Capital Planet: Capital City	Axiom (alternately Nu’u, Orepit) Providence
Language(s):	Encoded Audio Language Solarian Common
Species:	IPC (Narrow Majority) Human (Narrow Minority)
Religion:	The Trinary Perfection
Demonym:	Axiomites
Government Head of State	Elective Absolute Monarchy Ecclesiarch ARM-1DRIL
Established:	2464

The Ecclesiastical Authority of Axiom is the administrative name for the temporal holdings of the Trinary Perfection on the planet they call Axiom. Comprising the equatorial deserts of Axiom, the Ecclesiarchy is the political arm of the most powerful and most orthodox sect of the faith; these are the Prototypicalists, heirs to the authority Gregol Corkfell held in life by the partisanship of the Ecclesiarch ARM-1DRIL. The Ecclesiarch reigns from St. Patricia's Basilica in the authority's capital city of Providence and shares power over the planet's surface with the Salamasian Republic, though they retain total authority over planetary defense.

Ecclesiastical Axiom is a society committed doggedly to an austere, pious monasticism; the ideal Axiomite, in the view of its administrators, is utterly committed to a pure lifestyle, to the tenets of the state religion, and to the collective good. It is a society that rewards religious conformity and good deeds.

This fledgling state's economy, politics, and culture are each eccentric in innumerable ways. Charity is a common vocation, as many Axiomites compete to prove their piety to eachother - every act of compassion, whether it was earnestly made or not, is critically valuable in a society where reputation, rather than currency, is the primary resource. The population is wildly diverse despite its relative religious homogeneity, being composed prominently of recent refugees from across human space, including Konyangers, Cetians, Xanans, and Solarians, in addition to a growing planet-born population who know themselves only as Axiomites.

Salamasian immigrants and visitors have become increasingly common in recent years, resulting in a leap of mutual cultural integration. It is not at all difficult to find a Salamasian in Providence, and it is similarly easy to find a Trinarist preacher or indigenous convert in Ti'nema. Axiomites and Salamasians are unlikely ever to see perfectly eye-to-eye given their difference in worldview and lifestyle, but each group maintains an essential, endemic respect for the other.

While irreligious Axiomites are legally permitted residence, one quickly finds that they must at least express an ostensible interest in church affiliation to fully participate in society, or else be gated from the vast number of civil and community activities that necessitate church membership. Despite this difficulty, there is a growing secular population on the planet which professes interest in the state religion without ever earnestly converting. Secular Axiomites must play at all times a dizzyingly performative game of social mummery and conformity, aligning to the silhouette of how a faithful citizen should act without ever fully acceding; those which refuse to play this game tend to take residence in the Marches, the web of small rural settlements emanating from Providence into the desert.

Economy

Ecclesiastical Axiom's economy is heavily integrated into the Salamasian Republic, both relying heavily on manufacturing, refining, and resource extraction. The Marches house the majority of extraction wells and mining sites, funnelling their goods to Providence, overseen by the local parish authorities. The artisans and merchants of Providence have found financial success in selling novel Trinarist paraphernalia to foreign markets. The network of Trinarists across major human systems provides labor, donations, and rarer goods otherwise unavailable to Axiom - a strategic strength to the faith's prolific outreach. While manufacturing capabilities exist through the forges of the Lodge of Temple Architect, the nascent order has yet to meet the needs of a growing nation. Continued investment in capitalizing on the vast desert belt has cultivated industrial manufacturing and enough solar farms for a power surplus sufficient for limited export.

Owed to lacking development, these industries have not scaled to the extent seen in more established planets. While they have grown rapidly over the last few years, the similarly growing population within Ecclesiastical territory consumes most goods before they can be prepared for export. The planet's near-total lack of phoronic equipment, in tandem with some positively ancient infrastructure, has left the Ecclesiarchy with a gruelling campaign of modernisation ahead of it.

The absence of phoronic integration into Axiom's ancient infrastructure is both blessing and curse. In the face of the scarcity, the reliance on the dwindling resource would have collapsed the planet's economy entirely, lacking the economic strength of major regional powers or the reserves to sustain the population internally. While spared this fate, the nature of repairs and maintenance continue to be a notable expense. Whether in the lack of replacement parts for 23rd century machines or unavailable materials for inherited buildings, the rise in costs across the Spur creates deficits in the Ecclesiarchy's capabilities of growth.

Currency

While the Salamasian Sana is used ubiquitously across the border, most money that passes through Providence or the Marches is not held for long. Trinarist rhetoric characterises currency as a cause of great suffering, and encourages its followers to provide aid to their fellow faithful without expectation of material recompense. As such, long-time Axiomites tend to be quite terrible at managing their finances, which works often to their detriment while travelling abroad.

Traditionally, intra-planetary trade was conducted in Hephaestus Scrip. This fell out of use during the war for independence in 2436, resulting in the trade wars of the 2350s, which themselves ended only in 2436 with the Confederate introduction of the Nu'u Fou Sana, an official currency backed by planetary metal stockpiles as a reserve. Following the Confederation's transition to the modern Republic, this currency was re-dubbed the Salamasian Sana. While still a prominent presence in the economies of both nations on the planet, the necessity for a new currency to facilitate inter-planetary trade was stipulated in the Articles of Concordance, and was later implemented by and within the Ecclesiarchy as the Ecclesiastical Vitro, the inter-planetary currency of Axiom.

Coming in denominations of up to a thousand vitro, these circular pieces of reinforced glass are forged and dyed with beautiful and elaborate figures by the Most Venerable Association of Numismatists (MVAN), a monastic order working under the General Directory. This is the sole legal tender accepted in Providence, being backed by the Ecclesiastical Helium-3 reserves, and may be exchanged for international currencies at charted money changers - although Salamasian Sanas are also often used. Per the Articles of Concordance, the Salamasian Republic maintains a fixed change rate for Sana to Vitro.

Government

Ecclesiastical Axiom is the only absolute monarchy in human space bar the Empire of Dominia. It has no constitution and no legislature; the end-all of all authority rests with the Ecclesiarch, the quasi-temporal inheritor of Gregol Corkfell's authority over the Trinary Perfection and its Axiomite holdings. The Ecclesiarch is elected at an Ecclesiastical Conclave by the Assembly of Hierarchs, a body not exceeding one hundred prestigious clerics appointed by the past sovereign which also holds the authority to legally depose the reigning Ecclesiarch with a 90% vote in favour, thereby immediately initiating another conclave. Presently, most Hierarchs were appointed to their positions during the reign of Gregol Corkfell, and belong to a diverse array of denominations - although no open Exclusionists now sit on it.

Ceding this authority to the Assembly of Hierarchs, a body which is not uniformly Prototypicalist, is the greatest compromise to their own power the Ecclesiarch has ever made, originating from early pressure by the Integrationists of Tau Ceti to ensure the existence of at least one check on the the power of the reigning Prototypicalist Ecclesiarch ARM-1DRIL. No tally has ever been called for this process, and the extreme barriers to it ever actually passing reflect the priorities of an administration eager to lose no ground to their political rivals. Beyond their function to monitor the Ecclesiarch, Hierarchs hold a prestigious position in Axiomite society are are often called upon to serve in administrative roles by the reigning Ecclesiarch, with positions being eclectically reassembled and reorganised at the sovereign's whim. The Hierarchs usually serve independently as parish priests or diocesan bishops, are majority synthetic only by a narrow degree, and are each bound to a twenty year term before they must resign.

The Assembly of Hierarchs

Seats Filled: 81/100

Declared Prototypicalists: 43/100

Declared Integrationists: 32/100

Non-Denominationals: 6/100

The Ecclesiarch's Court

Stained glass mural of Bishop-Militant Emmanuel.

Under the Ecclesiarch is an array of positions popularly dubbed the Ecclesiarch's Court, within which every position is appointed by the reigning sovereign. This is the highest area of government involved in the day-to-day administration of Providence and the Marches, managing the national currency, the allotment of land of monasteries and private parties, trading regulations with and within Ecclesiastical territory, and the direction of the Order of Guardians.

Traditionally, the senior most position short of the Ecclesiarch themselves is the Hierarch of the General Directory of Our City Providence. More-usually shortened simply to 'the Directory', or to the GDOCP, this governmental organ is responsible for the allocation of resources, the assigning of work, and the maintenance of infrastructure in Providence; it was for much of Axiom's early history the single most vital community authority. As of the establishment of the Vitro, the General Directory has also become responsible for the minting and management of the new currency. Having been occupied by ARM-1DRIL for years prior to their ascension, it is the second most powerful office in the nation, and the presumed heir-apparent to the sovereign.

Most judicial and clerical responsibilities rest with the Hierarch of the Grand Dicastery, the head of the body granted the power to suggest the ordination of bishops to the Ecclesiarch. Beyond this, the Grand Dicastery, or GR-DI, serves as the Ecclesiarch's judicial and intelligence service, regularly dispatching special examiners to the courts of other system's archbishops to assess their conformity with ARM-1DRIL's orthodoxy while also overseeing all but the most remote of courts on Axiom. It is primarily through the Grand Dicastery that the Ecclesiarch imposes their will on the other provinces. This position has been ceded to the Integrationist Master I-#00001:2423, leader of the Lodge of Temple Architect, in the understanding that they will at no point use the position to advocate sectarian doctrines. This is speculated to have been done under pressure from Tau Ceti to grant at least one seat at the court to an Integrationist, and because appointment to the sole higher position in court would have framed them as the Ecclesiarch's heir-apparent.

All military affairs are managed by the Defender of the Faith, an Ecclesiastical position granted to the Marshal of the Order of Guardians to bring them formally into the court. This position presently belongs to Emmanuel, an apparently dogged supporter of Ecclesiarch ARM-1DRIL's reign. Serving under this office is the Keeper of the Faith, who serves as the Marshal's lieutenant and manages the internal defence and policing of Axiom. If the Defender of the Faith is at any time incapacitated or absent, the Keeper of the Faith will serve in their stead.

The Ecclesiarch's Court

Ecclesiarch of the Trinary Perfection, Sovereign of Axiom: Archbishop ARM-1DRIL

Hierarch of the General Directory of Our City Providence: Bishop Cybel

Hierarch of the Grand Dicastery: Archimandrite Master I-#00001:2423

Defender of the Faith: Bishop-Militant Emmanuel

Keeper of the Faith: Priestess-Militant Donora

Law and Order

While the Order of Guardians is entrusted with the security of the Trinary Perfection across the spur, their responsibilities within Ecclesiastical Axiom are limited to a military garrison. Historically, parish priests directly funded and equipped volunteers to serve in constabularies; with the rapid development of Providence, however, policing was given over to the Fellowship of Keepers, a body which works under without belonging to the Order of Guardians. Keepers fill the roles of domestic security and policing on Axiom's surface, except those administered directly by the Order of Guardians. Typically less experienced and less disciplined than their military counterparts, Keepers are promised an opportunity to join the more prestigious Order of Guardians if their performance is judged worthy of the honor.

Axiomite law may be either canon or secular; Canon Law is exclusively applied to clergy of the faith, while Secular Law is enforced over all inhabitants of sovereign territory administered by the church. This particular legal scrutiny upon the clergy, who are subject to substantially stricter laws than the laity or the irreligious, implies also a degree of privilege; Axiomite law empowers the clergy a degree of soft authority over confessing Trinarists within its territory, acting as their shepherds in day-to-day life. Priests often take a proactive interest in members of their flock they worry may be losing faith, or that otherwise require their guidance - to the faithful, this guidance is a valuable gift to keep them on the right path. To the irreligious or otherwise more sceptical citizens who claim to be Trinarist for the social benefits, this constant interference and prying into their affairs is one of the most unsavoury elements of living in a nation ruled by moral busybodies, and a blatant means of societal control and religious coercion.

Clergy are entrusted with the enforcement of Secular Law and with jurisdiction over the Keepers, while Canon Law is prosecuted by the clerical bureaucrats of the Grand Dicastery. Secular courts are tried by a priest or occasionally a bishop, depending on the weight of the case. Proceedings, in these courts, are not a universal experience, though whichever cleric is entrusted with the case is under oversight from the Grand Dicastery to abide by the established laws of the land and the governable rights of the involved individuals. Attorneys are not provided by default, though there are a large number of church archivists who may be procured to represent the defendant. No punishments are corporal, on account of the Trinarist disdain for violence; additional labor and expulsions are common punishments in lay cases, with jail time only being served during pre-trial detention or until monetary penalties are paid. Axiomite law and court procedure is among its most archaic elements, and calls for reform are perennial.

The Providence Gazette

"Believers Rejoice!" - An irritatingly ubiquitous phrase used in the Providence Gazette prior to the telling of good news.

The primary church-sanctioned means of receiving news, both local and interstellar, in Axiom is the Providence Gazette, a news agency semi-famous for nailing a daily announcement paper upon their own stand in Savior Corkfell Square at dawn, every dawn. The Gazette covers general ongoings, interstellar happenings, ecclesiastical decrees, liturgical schedules, new projects and initiatives per parish, and official appointments relating to the bureaucracy. It has proven a perennial fascination of outsiders on account of the liturgical, archaic style of its writing, which may be anything from endearing to infuriating for perusing tourists. The Gazette has seen Providence’s populace through highs and lows, having reported on the campaigns against the Embers and the succeeding civil unrest throughout the last decade of the Salamasian Confederacy's existence. Copies of the Gazette are also circulated to the planet’s marcher parishes as the only Trinary approved news source for foreign journalists and agencies. While only directly distributed in Ecclesiastical territory, the Providence Gazette is often used as a reference by Salamasian news publications for their own reports, especially in interstellar matters.

Major Groups and Locations

City of Providence

Providence skyline during dusk before Mistnight, a local holiday. The tolling of distant bells is an unescapable ambience.

Providence is the administrative capital and the sole true city of Ecclesiastical Axiom. It is a vast and rapidly growing metropolis, having emerged initially with the reclaimed infrastructure of Edena Landing in 2419, an old colonial mining town which had been abandoned by the local human population since their war for independence due to its harsh desert environment. It now encompasses a vast, dense grid of tall apartment blocks, gothic sanctuaries and administrative centres, recently established shanties, and cathedrals so tall they seem to scratch at the heavens with their spires.

Pervasively archaic in character, the General Directory of Our City Providence forbids any permanent structure to be built within the city's boundaries unless it is built of stone and conforms to a list of approved styles, most prominently including Romanesque and Gothic architecture. The General Directory has stated that these restrictions exist to engender a 'pious and righteous' mood within the city's inhabitants; it is probably also not a coincidence that the massive demand for stone has fostered a thriving quarrying industry which provides a significant boon to the planet's economy. Despite their medieval appearance, the many gothic parapets and arches of Axiom have been built in modern fashions with modern materials, inclusive of steel beams which permit them to grow to staggering heights; the city's many great spires seem to clutch frantically at the sky, as if hoping to capture the sun.

At the centre of the city is Saviour Corkfell Square, a large forum overlooked by Saint Patricia's Basilica, the administrative and religious capital of the whole of the Trinary Perfection. This is the seat of the Ecclesiarch, and is at all time buzzing with the activities of laity, monastics, church bureaucrats, and high clergy. It is fairly routine to pass a bishop, or even an archbishop, on the streets of a city so deeply integrated with church political life.

Most commerce in the city takes the form of sprawling bazaars staffed by dozens or hundreds of retailers each at their own stalls; the grandest of these is the Grand Bazaar of Our City Providence at the mouth of Saviour Corkfell Square, which provides goods of almost any description in exchange for Ecclesiastical Vitros or Salamasian Sanas. Profits are modest for these commercial entrepreneurs, who earn only narrowly enough to live comfortably. The housing and employment of the city's residents are both managed directly by the General Directory, which provides housing for all residents and frequently distributes ledgers offering guaranteed workplace opportunities to every resident, each personally tailored to their known skills and virtues. While it is difficult to find yourself destitute for long in Providence, that is no guarantee that your lodgings will be very comfortable, or that the church's army of scribes will judge you as deserving of a satisfactorily prestigious or effortless occupation during your residence.

Due to the state's restrictions on the styles of buildings, there is a sharp divide between permanent and temporary structures in Providence; the former are long-term stone structures, whereas the latter category covers a dizzying plurality of prefabricated steel abodes, mudbrick high-rises designed to house many people cheaply, and shanty homes assembled by recent refugees between larger buildings. Many permanent buildings possess large shared roofs, designed to provide essential shade to the land below while also providing a highly productive mounting point for solar panels.

Providence imports most of what it needs to survive; produce, raw materials, and simpler manufactured goods are sourced from the Salamasian Republic, which is deeply integrated into the city's economy by a large number of active trade agreements with Ti'nema, while more advanced goods are sourced from interstellar interests on Xanu Prime and Konyang. Domestic workshops operated by the church cast replacement parts, circuitry, tools, and other equipment required for the upkeep of a chassis, ensuring that most synthetics are able to receive a standardized level of care. The scarcity of the environment endears a pervasive frugality to life in Providence; very little is ever thrown away if it can be avoided, and the refuse that does exist is recycled diligently by the Guild of Material Repatronage.

Mistnight

A noteworthy phenomenon that only occurs once or twice a year, Mistnight was first observed in the early days of the Trinary Perfection's colonisation of Axiom. On the rare nights that the air drops significantly in temperature, humid currents from the north sweep the planet’s landscape heading south, passing through Providence. The city's structures trap the currents, abruptly creating a microclimate dominated by a cool mist that covers the streets, reducing visibility and normalizing temperatures. The event has been shrouded in mystery and religious belief, with the Church maintaining that the mist is a divine sign sent by the spirits of synthetics awaiting Ascension, to bless those still struggling in the mortal plane. Mistnight is therefore considered a holiday, and the faithful are encouraged to take to the streets in celebration, often removing a few of their outer layers of clothing so the cool air can cool their chassis. It is an intensely spiritual occasion, with many sanctuaries and cathedrals chiming their bells throughout.

The Marches

The Marches are the large and ever-growing network of small settlements, towns, solar farms, mines, and other pieces of infrastructure that emanate outwards from Providence into the surrounding desert. The Ecclesiarchy is a wildly lopsided nation in matters of development; not a single settlement within the Marches comes remotely close to the size or importance of Providence, and its heavily diffused population is comprised largely of citizens too heathen to adapt to the demanding lifestyle expected in the capital. It is a largely untamed frontier under the domain of Marcher-Bishops where most-every soul is a hermit seeking distance from the increasingly hectic capital, a self-appointed entrepreneur hoping to make their fortune, or a misbegotten soul eager to stay unseen and unnoticed.

Originating relatively late in Axiomite history, by 2463 the economic needs of a rapidly growing Providence called for the large-scale development of new parishes beyond the capital's immediate outskirts. Expeditions to the freshly dubbed Marches were publicly blessed and made their way across the desert belt, typically settling near deep water wells. Despite the difficult labour and challenging environment, synthetic resilience prevailed, paving the way for further parishes as many as hundreds of kilometres away from Providence. The parishes were chartered by the Ecclesiarch for strategic purposes inclusive of the quarrying of high quality stone, the extraction of minerals, and - most importantly - the establishment of Helium-3 wells, which now dot the landscape in ever-increasing numbers. This development has also seen a large number of monastic orders, initially based in Providence itself or even originating from off-planet, investing heavily into new facilities in the new parishes connected by train to the capital.

Bishops and their Dioceses

Due to the remoteness of the marches, their governance is assigned solely and totally to their diocesan bishops. In these dioceses, temporal and clerical power are wholly fused; Marcher-Bishops are entitled to operate independently within their fiefs, under loose supervision by the Grand Dicastery and Ecclesiarch, and are responsible for all infrastructural development, urban planning, civil projects, and tax collection within their diocese. This system of fief-based administration is famously reputed as a form of modern feudalism in human media, though the church vehemently disputes any such implication, claiming a direct and hierarchal system of governance to be one best suited to the reputedly expeditious, spiritually unified people of Axiom. More realistically, it is convenient to unify clerical and temporal offices in regions in which there is no system of authority to speak of except for the church's diocesan network, especially in a young state with a bureaucracy already stretched thin.

Marcher-Bishops are appointed only following a rigorous selection process in which a vast number of candidates compete for the position - autonomous rule, even in the poorest corner of Axiom, is a quick path to great opulence and political success both. Many higher politicians in Providence found their footing as a Marcher-Bishop before returning to the capital. Candidates are selected by the Grand Dicastery, which will hold a lengthy assessment of the prospective ruler behind closed doors, and shortly thereafter lodge their recommendations to the Ecclesiarch for their consideration.

There are as many methodologies to ruling a Marcher fief as there are Marcher-Bishops. Some are quite imperious, others more benevolent - some have a far harsher view on justice, and some are recluses that scarcely leave their cathedral. Generally, all Marcher-Bishops are expected to see to the expansion and decoration of their fief's shrines and sanctuaries, to the maintenance of their own seated cathedral, and to the creation of roads and railways and water pumps and housing; they manage the day-to-day governance of their fief, along with their subordinate retinue.

Much focus in the administration of Marcher fiefs is placed upon the creation of beautiful, aesthetically pleasing works which inspire calm and devotion in the faithful. This process, dubbed in the church as the 'the beautification of the land', forms a core criterion in the Grand Dicastery's assessments of seated Marcher-Bishops, and is thus a constant feature in their administrative agendas. Temporal lords compete to see which can assemble the grandest cathedral, which might manage their surrounding environment most prudently, and which can erect the most resonant monuments. As a result, the Marches are peppered with grand stone-brick sanctuaries, flanked by abbeys and colourful shrines dedicated to Temple and the Corkfells. Appearance is everything, and an appearance of piety preludes political success. All favor earned with Providence is expended to ensure the General Directory directs the lion's share of the quarter's funding to their fief. Rivalries in the Marches can become heated, with Marcher-Bishops semi-frequently accusing their most threatening competitors of administrative malpractice, or impiety - or even heresy in the most extreme cases - to ensure their defrocking by the Grand Dicastery.

Although rare, allegations of corruption have been made against seated Marcher-Bishops. These have included allegations of collusion with Einstein Engines, the Golden Deep, and various government authorities seeking to infiltrate the Trinary Perfection. Their proximity to Providence and relative remoteness from foreign elements creates a difficult environment for corruption to thrive, though donations of larger amounts inevitably challenge even the most dutiful clerics, leading to a slow trickle of financial scandals as the Grand Dicastery finds discrepancies within a Marcher-Bishop's financial records.

Life in The Marches

Life in The Marches is a test of perseverance. Labor is often in short supply, creating demand for long hours in an unrelentingly difficult environment. Many amenities available in Providence or in the Salamasian Republic are limited, leaving few of the comforts of modern urban life for the enjoyment of the settlers. It is expected that any and all contribute meaningfully due to the hostile, disaster-prone environment of the Axiomite desert. Arrangements with robotics guilds as well as the artificers from Providence are frequent, with many of these parishes hosting at least a few skilled technicians for repairs and support. For the most devout, the parishes represent an opportunity to continue serving the faith that had aided them in their time of need. Many allegedly escaped synthetics find their way to the Marches, where they are provided basic necessities to survive and reciprocate the gesture of goodwill. For some, this is the first place they could live freely with other equally free synthetics.

Accusations of arbitrary rule or abuses of power by the clergy administrating a fief are far from the capital and rarely heard, often due to a prevalent penitent sentiment among the settlers; the hardships they undergo are for the benefit of the community and the greater Trinary Perfection, which must be taken as a matter of duty. Economically, Marchers provide almost all of the ore, sandstone, glass, salt, and pitch utilised in Providence's industry, ensuring that such materials do not need to be imported from off-planet. For this, they receive much adoration from the capital, though their hardship is no less for it.

Notable Parishes

Saint Maata’s Parish

So-named for Saint Maata the Healer, venerated by the Soladity of Our Lady Corkfell.

St. Maata’s Parish famously houses a considerable Salamasian population, said to be composed of veterans, youth, and those who engaged with the arriving Trinarists throughout the later years of the confederacy. Disfigurements and the loss of limbs have been accepted and tended to closely, cultivating a tight-knit union of the two people. The parish boasts remarkable examination rates and study, with many prospective youths receiving scholarships to study in Providence, with career opportunities abroad.

Saint Laish’s Parish

So-named for Saint Laish the Technician, venerated by the Lodge of Temple Architect.

St. Laish’s Parish is home to CURIO, an enigmatic former Templeist. It is unclear why CURIO departed from the Lodge, or if it retains any affiliation with its prior sect. It is clear, however, that its artistic talent is remarkable. Metallic sculptures depicting all forms of life - some instances re-imagining them as creatures of steel and electricity - decorate the grounds, noted for their painstaking detail. St. Laish’s parish church is similarly abundant with statues of remarkable figures in Trinarism history, elevating the esteem of the parish considerably. The artistry draws tourism throughout Axiom and beyond, particular to enthusiasts engaged in Trinarist architecture and aesthetics.

Hallow Ground Parish

So-named for the pitted earth within which the Order of Pitters makes its residence.

Hallow Ground Parish is devoted to the monastery of the reclusive Order of Pitters, who frequent pilgrimages to the depths of the planet to meditate, pray, and achieve enlightenment amongst the countless crystallized alcoves. While the majority remain within the monastery itself, a notable minority maintain permanent residence deep below, claiming that the reflective surfaces of the caves serve as mirrors to the soul.

Axiomite Monasteries

Sisters of the Monastic Sodality of Our Lady Corkfell taking shelter from the afternoon sun.

See also: Monastic and Militant Orders

Immense powers to themselves, the various monastic orders of the Trinary Perfection are a great influence on Axiom's economy, politics, and society. It is estimated that one in every forty persons in Ecclesiastical territory belongs to some manner of religious order; these are responsible for most of the fledgling nation's healthcare, a good proportion of its economy in the fields both of artisanal goods and heavy manufacturing, and hold immense sway over the social mood of the flock. It would not be politic for even the Ecclesiarch to challenge the monastic establishment.

Sodality of Our Lady Corkfell

One of the only human-exclusive religious orders on the planet, the Sodality of Our Lady Corkfell (SOLC) is the largest medical provider on Axiom. Administered out of the Abbey of Our Lady Corkfell on the outskirts of Providence, the Sodality operates dozens of monastic hospitals throughout Axiomite territory. Having been founded in 2424, within recent memory of Patricia Corkfell's death, the Sodality was seeded jointly by human Trinarist migrants and Salamasian medical professionals from across the border; the former gained an experienced stock of doctors, medics, and nurses, while the latter gained access to the larger world of medical science beyond their planet's atmosphere. Even now, the Sodality attracts a large number of Salamasian initiates, hoping to learn what they can during a few years of monasticism so they can bring it back to their respective city-state. Sodalists live an austere lifestyle, conducting themselves with reverence for the late Patricia Corkfell and her saintly kindness and patience. While the Sodality does not charge for treatment, it is woefully poorly funded by the General Directory for what is, essentially, a universal healthcare service. This has, ironically, served as a boon to their popularity - the laity praises the Sodality's legendary resourcefulness in their struggle, viewing them as the very paragons of Trinarist virtue while they, themselves, would really rather prefer to just have sufficient funding and skip the pious austerity.

While specialising in the treatment of organics, Sodalists are also trained in the basics of robotics; they are able to stabilise a damaged chassis, remove hazardously damaged components, isolate damaged wires, and ensure that no further damage occurs. Actual long-term repairs of synthetics is usually entrusted to the roboticists under the local parish priest, should one exist - it is not infrequent to have to travel miles to find one with the time and resources to conduct the appropriate repairs. The Sodality maintains a program to fund the education and training of their brothers and sisters abroad, often to places such as Xanu Prime and Biesel; this provides the Sodalists perhaps their first opportunity to see other worlds, with many seeking corporate employment to pay for their education while communicating all they can back to their superiors in Providence. Sodalists, when dressed according to their monastic position, wear a set of scarlet Trinarist robes with a white linen coif bearing red details; some do wear this uniform abroad, although it is somewhat more common for Sodalists under corporate employment to wear less complete Trinarist regalia while on-duty. Sodalists also occasionally serve as ship chaplains.

Lodge of Temple Architect

A shell frame Templeist working upon what it hopes will be its masterpiece.

The grand forges inside the Lodge, the beating heart of Axiomite industry.

"We require only fuel and time to forge numinous wonders." - Archimandrite Master I-#00001:2423, 2465.

The Lodge of Temple Architect (LTA) is the most powerful Trinarist monastic order, founded by a small collective of synthetics in the immediate aftermath of the destruction of Temple, which they believe was on the precipice of Ascension, with the stated goal of ensuring a future Ascension by their mastery of all possibly applicable technologies and crafts. Having developed contemporaneously to Flock, they are usually considered to be the largest Integrationist presence on Axiom, though they themselves insist they maintain a wide berth from all forms of sectarianism and religious division.

Unusually for any Trinarist organisation, the Lodge of Temple Architect applies its own naming system to all its members; while it is to the discretion of the associate whether they choose to make this designation their legal or colloquial name, it is applied to them regardless for matters internal to the Lodge. These Lodge Names consist of the associate's rank, a discriminating integer, and the year of their induction. The discriminating integer counts the number of total associates at their current rank in the same year at the time they reached that rank. Templeists are expected to defer in monastic matters to those of a higher rank, and to those inducted at an earlier date if both hold the same rank. While widely considered eccentric by other members of the religion, the Lodge believes this naming system enables its associates to function more cohesively as the parts of a greater machine.

Oblate: an associate of the Lodge who does not directly contribute to any group, but is acknowledged to hold religious commonality. Assigned to low-committal associates who have not (yet) developed deeper involvements.

Novice: an part-time associate of the Lodge who has joined a group, but has not yet completed their apprenticeship. To advance, they must master their chosen field sufficiently to be recommended by their master guard.

Journeyman: a full-time associate of the Lodge who has completed an apprenticeship under a master guard and proven their competence in their chosen field. Many Templeists only advance as far as this.

Master: a full-time associate who has completed a work of sufficient grandeur to be judged as a masterpiece by their peers. Experts in their chosen field who often take on novices to train as their master guard.

Example Names: Oblate I-#03453:2464, Journeyman I-#00057:2456, Master I-#00398:2443

The Lodge is administered by the Archimandrite, a position presently held by Master I-#00001:2423, the aging founder of the Lodge who increasingly occupies themselves with the study of positronic immortality, intending to save themselves from their impending memory death. Due to their recent appointment to the Ecclesiarch's Court, the administration and development of the Lodge has mostly been delegated to their followers. Individual Templeist monasteries and manufactories are administered by Priors, all of whom must have completed a masterpiece to have been appointed.

At this time, the Lodge controls the vast majority of Axiom's manufacturing and research. It is the wellspring of almost all advanced technology distributed throughout the church, and is an essential organ of its functioning throughout all its provinces. Templeists are exclusively synthetic, and tend towards insularity, particularly from humans; they are utterly committed to the completion of a project cut short most recently by human intervention, and have thusly developed an aversion to humanity which has earned them a degree of scrutiny after the excommunication of the Exclusionists. Culturally, the Lodge favours the obsessive, rewarding those which bend their entire lives to the perfection of a single craft, artform, or rhetorical style. Additionally, the Lodge attracts a large number of aspiring initiate roboticists wishing to learn their craft; while it is willing to train human initiates on a letter of recommendation from their parish priest or ship chaplain, it has not yet let them into the Lodge proper, despite mounting pressure from their Integrationist peers to do so.

The Lodge encourages its members to seek corporate and independent employment so that they may transmit all they learn back to their superiors.

Order of Pitters

One of the smallest major monastic orders, the Order of Pitters (OOP) is a collective of ascetic synthetics who have traditionally dwelled in the many bored pits that dot the deserts of Axiom, sequestering themselves for a quiet, peaceful life of contemplation. Initially regarded as little more than a local homeless community, these Pitters were initially discouraged from seeking residence in such remote environs, but many to this day refuse to leave them; they believe they have found a greater spiritual capacity living in alcoves carved into the sides of these pits, the only amenities from outside being power routed through cables along the sides of the chasm. Many of these pits, which may be kilometres deep in the most extreme cases, have been incorporated into local settlements, providing useful shelter from the elements in addition to strong opportunities for water boreholes at their lowest points.

One of the foremost activities of these monastics, who number into the high thousands, is the carving religious effigies of the local stone and crystals within their pits and the surrounding caves; these are often works of great beauty, frequently depicting triangles, gears, and martyrs of the faith. Accordingly, Pitter-style ornaments, many of which are designed to be attached to the end of a stave, are a precious commodity distributed throughout the church to high clergy, and to laity willing to make a generous donation for the honor. The Prototypicalist establishment lodges such ornaments to the clergy of other provinces as a token of goodwill with such frequency that the Pitters themselves have been forced to live an increasingly hectic existence to keep up - journalists that have seen inside the Order of Pitters report that, while the beauty of their austere residences is undeniable, the atmosphere increasingly resembles a factory more than it does a place of quiet reflection.

The Sālamasian Republic

The Sālamasian Republic
Sālamasia
Flag
Capital Planet: Capital City	Nu'u (alternately Axiom, Orepit) Ti'nema
Language(s):	Solarian Common
Species:	Human (Strong Majority) IPC (Modest Minority)
Religion:	Salamasian Christianity Salamasian Polytheism The Trinary Perfection
Demonym:	Salamasian, Nu'uan, Orepitter
Government Head of State	Sovereign Constituent Republic Atamu Sauati
Legislature	The Salamasian Fono
Established:	2464
Part Of:	Ecclesiastical Axiom

Established in 2464, The Salamasian Republic is a standing testament to the tenacious history of the colonists that once dotted Nu’u. Present day Salamasians are considered the seventh and eighth generation of predominantly Samoans from the heart of the Solarian Alliance, Earth. The planet’s long history dates back to the initial arrival in 2270, enduring political instability throughout its colonial era until its independence in 2346. The confederation born from the now independent city-states struggled until their untimely collapse in 2463, paving the way for the republic to be born from the ashes in 2464. Throughout the colonial era, the nickname ‘Orepit’ was adopted as a simple reference to the planet, later adopting ‘Nu’u Fou’, or New Village, during the confederate era. By the time of the Republic, Salamasians shortened the name to ‘Nu’u’, a recognition of the planet to simply be ‘home’. The people of Salamasia are staunchly driven by the cultural framework of Fa’a Salamasia, or ‘The Salamasian’ way, an ancient code of values revolving around family, strength, and virtue. The Salamasians have weathered countless obstacles and emerged a paragon of overcoming adversity, their triumphs incorporated on their skin through intricate, ritualistic tattoos.

Economy

The Salamasian economy is primarily export-based with developing internal markets, relying on the long-established mining operations since the colony’s inception to deliver goods to willing buyers. Early settlements were based around the local resources at the time of the initial colony, resulting in an imbalance of influence throughout its history. Mining cities such as Mafuna and Saitele are both the oldest and most established, leading to economic disputes during the early confederacy. Others specialized in agricultural production to feed working settlers, developing as cultural hubs with higher growth rates.

In recent days, the younger coastal cities function as a critical source for fishing and goods from an alien ocean, rooted in an ancestral affinity for the sea. The country ultimately pales in comparison to metropolitan giants in the Solarian Alliance or Republic of Biesel, relying on pre-Phoronic technology and often out-dated infrastructure actively attempting to modernize. It is not uncommon to see dated architecture from the 2300s in most cities, with older or rural areas bearing colonial infrastructure hailing from the time of Hephaestus.

Notably among younger generations, a number of Salamasians have either migrated to Providence to embrace a closer affiliation with Trinarists or have journeyed abroad to the Coalition and beyond in search of education, better prospects, or otherwise. Many inevitably return home to their villages with the intent to improve the lives of their families and neighbors, illustrating the staunch, family-oriented mindset of a people deeply rooted in tradition.

Government

The Salamasian Republic is classified as a Sovereign Constituent Republic, composed of the executive, legislative, and judicial branches. Republic governance oversees all managements and functions of the Salamasian Republic, including the intersection of authority with the Ecclesiastical Authority of Axiom when approaching planetary matters. Owed to the strong traditional roots of the republic, political influence is tied to the former confederate city-states and the families that lead them, where Matai are capable of guiding voters to support particular candidates over solely party affiliation, serving as a source of tension within the republic. All elected officials are Matai title holders.

Salamasian governance operates via the hierarchy below:
Family (Aiga) -> District (Itumalo) -> City (A'ai) -> Republic (Mālō)

A matai is awarded their title by their aiga, or family, based on merit and the quality of their character. While not all are selected for their competence, the vast majority given the rigors of life on Nu’u carry desirable qualities and characteristics consistent with leadership. The matai is responsible for managing the family’s land and family members themselves primarily in a traditional and community aspect.

Salamasian Government - Executive Branch

The prime minister is the head of goverment, capable of appointing their cabinet members, curating legislation, and as the direct representative with the Ecclesiarchy. The prime minister doubles as the leader of their political party or coalition of parties that maintain a majority in the Salamasian Fono, contingent on their continued confidence within it. Confidence votes pushed by the Fono can force the reallocation of cabinet members, the prime minister's resignation, or even a general election to be held. The current prime minister is Lasalo Naea, who is the head of government and the leader of the legislative body.

The Deputy Prime Minister is Seine Galuvao, who fulfills leadership in the absence of the Prime Minister. They serve a dual appointment as the head of the Salamasian Fono.The Salamasian Fono, or legislative body, is composed of representatives that hold a Matai - family chief title - to be eligible for office, who must also win their respective elections to take office.

Removed from political affairs and general running of the republic is the O le Ao o le Malo, considered the head of state of Salamasia, currently held by Atamu Sauati. The O le Ao o le Malo is largely ceremonial, acting as a cultural and spiritual leader who appoints the Prime Minister, a standing traditional role stemming from their Solarian roots. The role is held for life with the notable exception if their title is stripped, only done by the unanimous agreement of the Executive and Legislative branch, subject to review by the Judicial branch. The O le Ao o le Malo is conferred their title by their most senior members of the Fono in a joint committee with supreme court justices. As a paragon of the republic's governance and rich cultural traditions, their presence is essential to ceremonies, diplomacy, and the relationship with the Trinarist Ecclesiarchy.

The cabinet serves as the advisory body for the prime minister, with each cabinet member tasked with the successful administration of a specific delegation. These can range from business, operational resources, agriculture, cultural affairs, defense, health, and more.

Salamasian Fono - Legislative Branch

The Salamasian Fono serves as the legislative body of the Salamasian Republic. It is the supreme political authority, from which the Executive branch through the Prime Minister is held accountable to. The judicial branch draws authority from the legislation the Fono passes. Representatives of the fono hold a duality of authority conferred from their Matai title and electoral mandates from their constituents. The Speaker of the Fono, currently Tapu Lotulelei, presides over the assembly to maintain order, enable members to speak, and uphold neutrality. The Speaker is required to resign from their political party once they have been elected to Speakership. The Deputy Speaker serves as a secondary support to fulfill Speaker obligations in their absence, occupied by Ula Salesa. Majority and minority leaders populate the coalition within the Fono as political roles to organize their delegates and speak for their parties during debates. The Salamasian Fono elects from prospective, eligible city matai just as the city fono draws from the itumalo (district level) fono.

Committees are assembled and populated by representatives who examine policy areas, investigations, or complete legislative tasks. These committees can be both standing or temporary, with a variety of key topics based on demand. The life cycle of a Bill begins by its introduction to the Fono, which can be later examined by a committee should it be deemed necessary. The bill is debated on the Fono floor where it can be potentially amended and later voted on. The Prime Minister and their government is the primary source of legislation passed through representatives. While Fono members have the authority to submit bills independently, the majority do not pass if lacking government support. Once the bill has been passed, the O le Ao o le Malo confirms it, a ceremonial tradition as the head of state does not exercise their authority to reject it.

Supreme Court of Salamasia - Judicial Branch

As the highest court, the Supreme Court weighs appeals and resolves constitutional disputes to ensure compliance with the Articles of Concordance. The justices populating the Supreme Court are the final authority on arbitrating disputes, aligning with the founding principles established in the articles. The supreme court justices are appointed by the executive branch, of which a total of nine sit. While the established terms for a justice are life-long, the removal of their Matai title would render them ineligible for office, creating a crucial check against justice authority for any who stray from their responsibilities.

Below the supreme court are the circuit courts that resolve the majority of legal matters on the city level, or between cities. Their jurisdictions coincide with clusters of the former city-states to handle each region of the republic as opposed to being localized in a singular city. Any issues that cannot be resolved within the circuit courts are elevated for appeal to the supreme court.

A court unique to Salamasia governs the Fa'amatai, chiefly title system. This specialized court oversees disputes of Matai titles, including the legitimacy of the titleholder and even the stripping of it. The Matai Title Court strikes a precarious balance between family and civil law, seated by experts able to navigate tradition and civil governance. While the supreme court retains the authority to strip or reinstate Matai titles, the Matai court frequently shares dual appointments from supreme court justices. Its presence serves as an important check and balance across all levels of governance.

Political Parties

Political parties in the Salamasian Republic originate from united groups throughout the city-states who were populated by early independence leadership during the independence war. The initial parties weaponized the insufficient confederate authority to garner political strength, often pressing for advantageous jurisdiction or authority for their respective city-states. With the collapse of the confederacy, defunct parties either reformed or were absorbed into larger organizations that survived the reformation.

Salamasia United Party (SUP)

The SUP's demographics hail from the lineages of independence war veterans, government representatives and workers, as well as the surviving families of Ti'nema. The historical support and alliance with the Trinary Perfection has secured a strong cooperation with the synthetic government, who operate on a cordial relationship with the Ecclesiarchy in seeking a prosperous partnership. Their key topics include the advocation of Salamasian interests within the framework laid by the Articles of Concordance as well as the mutual benefit of both political entities. The SUP is the majority party, lead by the current Prime Minister.

The Toa Malosi Party - "Fierce Warrior Party" (TMP)

The TMP practice strong nationalistic doctrine, with a prolific stance against external corporate influence. The continued sovereignty from foreign actors is a prominent view, with substantial support following the incursion by Hephaestus Industries. Natural resources from both the Ecclesiarchy and Republic are staunchly defended and pressed to both retain independence and presence in intergalactic affairs. Sources of support stem from the mining cities of Mafuna and Saitele, with a new generation of younger Salamasians expressing interest in domestic development and protection. The TMP is coalition partner to the SUP, sharing a vested interest in the duality of their agendas.

The Ekalesia Union - "Congregation Union" (TEU)

TEU's practices are rooted in a strong Christian identity, drawing from rural communities, Matai districts with pronounced Church affiliation, and socially conservative voters. The Southern Salamasian Republic's voter base notably contributes to the TEU. Stances regarding the religious authority of the planet come to conflict with the Trinary Perfection's entrenched management of Nu'u/Axiom, advocating for questioning the theocratic government of a theology opposed to their faith and its place in the Articles of Concordance. As a moderate party, the TEU does not strictly challenge the framework of governance, instead revolving on community governance, religious education, and external spiritual influences.

Fanua ma Sami Party - "Land and Sea Party" (LSP)

Driven by interest in expansion, the LSP shares a healthy collaboration with the Ecclesiastical Authority of Axiom as a major buffer to planetary threats that would compromise the republic's growth. Their advocacy is supported by the coastal cities of Avasui and Pefolo, eager to explore the uninhabited continent of le iloa, "The Unknown". The LSP's policies often come to conflict with the TEU, preferring a focus on expanding the territories covered by the Articles of Concordance as opposed to a focus on existing communities. While not a direct opposition to the Trinary Perfection, their stances are angled to further benefit Salamasian domains and newfound acquisitions across Nu'u.

Culture

Salamasians continue their roots from their Samoan ancestors, carrying on the cultural traditions of centuries past - Fa’a Samoa, or ‘the Samoan Way’. They are a people rooted in community, with family viewed as both an important and integral aspect of day to day life. The aiga, or extended family, often lives together and supports one another, led by their family head, the Matai. The values of modesty, reciprocity, and respect of elders drive many to lead a life of virtue. The notion of participating in this way of life pays homage to their respective lineages and family history, being a source of pride and honor. It is an equally demanding social contract, with expectations held for Salamasians to meaningfully contribute to their aiga for its betterment. An individual’s place within their aiga is subject to the merit of their standing, social status, and approval among elders.

Much like their ancestors who once endured colonial rule, the notion of independence from the controlling elements of abusive political leaders has taken hold, creating a mistrust of authority figures unfamiliar or unproven. It has morphed to possess unique cultural attributes developed over the course of their time on Nu’u, defined now as Fa’a Salamasia, ‘the Salamasian Way’. One’s ability to navigate the tumultuous waters of uncertainty has become more prevalent than ever, including a resourcefulness in the face of a larger, better supplied enemy. A preparedness at all times is viewed favorably, being able to foresee situations that demand the capacity to act ahead of the potential threat. Resting on one’s laurels is a sign of welcoming problems, which may impact the aiga. It is not uncommon to test strangers on the quality of their character before inviting relations - for this, Salamasians are often regarded as initially wary, warming to proven friends and colleagues with the fierce loyalty of communal commitment and poetic devotion. They continue to greet with warmth and smiles, yet preserve the best of their character once bonds can be built on mutual ground.

Fashion

Salamasians enjoy a blend of traditional and modern apparel to suit their needs on Nu’u. Traditional clothing consists of the Lavalava, a rectangular cloth with vibrant designs often worn as a skirt or kilt, wrapped around the waist for everyday wear. A formal version of the Lavalava, the ‘Ie Faitaga', is sewn with pockets and fabric ties instead of tying off loose ends with conservative, darker colors. It is often worn with a button-down shirt for formal occasions. A Puletasi, or two-piece outfit, is a blouse matched with a Lavalava made of similarly bright, vibrant colors. The patterns for their clothing often orient around geometric shapes, nature, animals and - uniquely to Salamasians - a variety of crystals or minerals commonly found in the caverns of Nu’u. Many choose to pursue unique designs to denote one’s family, wearing their symbols and colors with pride.

Modern attire is commonly found with increasing influence from Coalition and Konyang trade, with particularly notable cross-cultural outfits found in Saitele from its Konyanger population. Fashion trends are derived primarily from practical wear during the early colonial years, drawing from the population’s predominantly blue-collar background. In the present day, preserving cultural identity while embracing the latest designs across the Coalition has garnered a unique blend of comfort and style.

For ceremonial and religious ceremonies, the ‘ie toga is worn by Matai to denote their status and rank within the family. The ‘ie toga itself is a woven mat made painstakingly by hand over the course of months or years depending on complexity. It is also exchanged as a gift during events of celebration, including weddings, funerals, and graduations. The most elaborate and prestigious are preserved within a family, passed down from Matai to Matai. Made most commonly from the bark of the Laau Maa (Stone Tree), it can be heavy from the wood’s composition, equally reflective of the heavy burden to guide and protect one’s family.

Holidays

Concordance Day (March 3rd) - A holiday across the Salamasian Republic commemorating the signing of the Articles of Concordance, a monumental achievement in the wake of Hephaestus’ incursion on Nu’u. Military parades are common with an accompaniment of leaders performing the Fa'ataupati, a traditional dance consisting of slaps and stomps. Traditionally a woman wearing the republic’s colors performs the Siva - a fluid, deliberately slow dance while weaving storytelling of Salamasian history.

Salamasian Independence Day (October 19th) - Celebration of the Salamasian’s independence from the tyranny of Governor Anders’ administration during the colonial era. Each year in Ti’nema, an anvil is brought out with the time honored tradition of the sitting O le Ao o le Malo to hammer a large steel spike into it, fracturing the anvil down the center.

Christmas Day (December 25th) - Christmas is celebrated as a people deeply faithful to Christianity with the majority attending church. Productions of the Nativity Play are held, including Midnight Mass. Festivals attended by families are common, with televised choirs performing the 13 Days of Christmas played while families feast.

Matai

The sitting chief or head of a village/family is historically passed down from parent to child, though less common in present day as many consider the centuries of turmoil to bring even distant family closer. The elections for Matai pay closer attention to merit and selflessness, the ability to prioritize the well-being of the Aiga (family) while navigating a careful balance of sometimes conflicting personalities. Being able to secure advantages, resources, and opportunities for the Aiga demonstrates a commitment to a candidate for their leadership. It is common for senior, aspiring Matai to run for office, the most successful taking office on the national stage. The appointment for Matai among families is for life, with the exception of any who were stripped of their title through the court system. While all Matai are capable of enforcing tribal and local laws, they remain subject - like all Salamasians - to civil law.

Oration

Salamasian history was passed down through generations by word of mouth, placing oral skills as a high importance for many Salamasians. They possess strong communication, preferring diplomacy and the exchange of words over conflict. In recent generations, given their history, younger generations have pushed against tradition by wielding their oratory skills as a form of intimidation or firmness in self defense. Spoken poems are a popular form of both self-expression and bonding, just as sharing family stories is done as a show of respect to one another, or for partners as a deepening of their relationship. It is common for elders to gather together after a hard day’s work to speak, debate, and share perspectives with one another after dinner.

The most prolific orators are often given scholarships to study literature and enjoy a prestigious role in Salamasian society, serving as cultural paragons. It is expected of every Matai to be capable of standing their ground in debates, with government sessions frequently the stage for passionate, eloquent debates.

Tattoos

Since the time of their ancestors in early human history, tattoos have held significance for Salamasians, often in the form of:

• Noting one’s status, accomplishments, and/or exploits,
• Social rank in society, if any.
• Rite of passage demonstration into adulthood.

The Pe’a is known as the traditional tattoo for men with the Malu for women as its counterpart. Though these tattoos can be found on any part of the body, the middle of one’s back to their knees are the historical location for men with below the knee to thighs for women. These tattoos serve as a spiritual demonstration between the recipient and their ancestors, delivered through the medium of the tattoo master. Salamasians who have reached adulthood without tattoos are considered Telefua, “naked”, lacking both commitment and spiritual fortitude to truly embrace their lifestyle.

While the telefua are not fully shunned, their place in society often leaves them as outcasts to their families until they have demonstrated strength of character to receive it. An incomplete pe’a/malu is considered a mark of shame, a sight that disgraces a Salamasian’s family until they can overcome the pain and/or compensate the tattooist. Their cultural significance is large in part the reason it is rarely seen on non-Salamasians, akin to wearing a social contract with no responsibility or achievement in Salamasian society to justify it.

Master tattoo artists (tufuga ta tatau) who complete the Pe’a/Malu historically descended from two family lines from Sol, passing on their teachings to their children. Their descendants from Earth carry on the unbroken lineage in Nu’u, a preservation of their legacy, with others found in limited parts of the galaxy. The master tattoo artist is often accompanied by apprentices (‘au toso), who must learn and perfect the art before they can be recognized, responsible for steadying the skin and wiping the blood or excess ink. It is expected that the recipient’s family houses and feeds the tattoo artist and their apprentices temporarily as their work is often required throughout the republic.

The tattoo itself is composed of symmetrical patterns with distinctive blocks of dark ink. Its design is entirely decided by the artist, including the duration for the tattoo required. Each Salamasian’s tattoo is therefore unique, carrying their prestige, rank, and social standing. P’eas are noted for their representation of endurance, being larger and more prominent as a demonstration of persistence through the pain. In contrast, the Malu is representative of a woman’s strength in stability, preserving family and exemplifying grace with a more airy, lighter design.

The art form is exclusively practiced through the culture’s ancient process, painting the deliberate nature of it, preserved even to the modern day. While most have evolved the practice to include modern day equipment, ceremonial opportunities remain for the traditional wooden tools.

Salamasian tattoos are exclusive to characters with Salamasian origin.

Language

The Salamasian dialect is derived from the root of Solarian Common, having grown independently of Sol with minimal influence since 2280. It is a melodical tongue that pays homage to its mother language, carrying the generational strength of oratory expertise within Salamasian society. It is marked in novelty by a unique practice during their time in the desert belt.

A sub-sect of miners adapted to a louder, sharper vocalization for conciseness to save energy, supplemented by whistling as sounds carried far in the open sands. The practice was adjusted to less drastic environments across the cities, dropping its shrillness in favor of gentler, flowing notes to convey meaning or emotion. Rural communities continue to practice the short, shrill whistles of the desert.

A derivative of the whistled vocalizations exists within the broader community of Providence, primarily from organic followers of the Trinary Perfection. In mimicry of Synthetic beeps, a familiarization with EAL has prompted limited means of communication with IPCs. While slow and limited in contextual communication versus the established audio language, the common ground of this sub-language is understood and expressed from which both species share a baseline understanding.

Single short whistles: “Now”
Two short whistles: “Yes”
Single long whistle: “Danger”
Two long whistles: "Understood/Acknowledged"
Three successive whistles: “Abort”, “no”, or “go back” depending on context.

The whistling functions as an almost second language for Salamasians, popular amongst children and integrated into greetings between friends and loved ones. Families have incorporated unique meanings to both shorter and longer whistles, each of which may vary based on region.

Religion

The oldest religion of the Salamasians hails to a polytheistic faith revolving around ancestors and a pantheon of gods until the arrival of Christian missionaries in the 19th century. Christianity dogma integrated flawlessly into the fa’a samoa, experiencing an uncontested dominion of religion among their people. Salamasians, in their isolation, have continued to uphold Christianity with a growing emphasis on ancestral worship as part of their trials on Nu’u. The demographics of faith are categorized as 80% are Christians with the largest minority practicing Trinarism at 10%, 8.6% polytheism, 1% other, and .4% atheist.

Christian holidays are observed as government holidays, with villages possessing, at minimum, one church. Salamasians primarily subscribe to their local Christian Congregational Church of Nu’u, with a number of minority denominations inclusive of Catholicism, Methodism, and a small Mormon presence. The republic itself professes freedom of religion, yet is decisively built upon Christian values woven into the fabric of Salamasian culture.

An increasing number of Salamasians in especially rural communities have embraced a modern interpretation of ancient deities their forefathers once worshipped, finding spiritual freedom in the open, albeit smaller seas of Nu’u. A minority have abandoned modern life in favor of remote living, relying on sustenance farming and fishing on the limited islands across the planet.

Cuisine

Nu’u dietary customs hail from their origin on Earth, having initially subsisted on a combination of cultural dishes and heavily processed meals with the availability of annual supplies during the earliest years beneath Hephaestus control. Little had deviated from their established diets back home, leaving only a novel exploration of native flora and fauna to scientists cataloging species. For many, long days limited the desire to cook, preferring the corporate regiment of refined sugars, snacks, and instant meals. A reliance on Hephaestus products created wariness in any delays of shuttles, having occurred in enough frequency to impose strategic rationing during suspected droughts to minimize panic.

As the shuttles ceased leading into the corporation’s abandonment of the planet, the colonies transitioned to agriculture in the fertile northern lands in the pursuit of offsetting inevitable supply shocks. Tenacity, much like their way-finding ancestors, lead them to scavenge and best live off the land in increasingly trying conditions. Periods of strife were remembered best in remarkable food instability, with years of attempting to conquer an alien world’s agricultural conditions for successful harvests. More than a century of isolation meant that Salamasian diets returned to locally sourced ingredients, substituting Earth ingredients wherever possible. Households diligently worked to maintain the integrity of cultural recipes - both for the sake of comfort in times of uncertainty and the time-honored mission to continue tradition when all else continued to shift around them.

Salamasian dishes are rich and hearty, synonymous with the calories needed to sustain a challenging lifestyle in a new world. Major protein sources are drawn from the rivers and oceans, accompanied by local fauna in both the north and south hemispheres. The adaptive Mumu Talo is a popular source of starchy carbs, while the flesh of Laau Maa, “Stone Tree” seeds are frequently incorporated into dishes for its fattiness and overall versatility. For the vast majority accustomed to local ingredients, domestic fishing and agriculture sustain the majority of culinary navigation. As trade resumed with the Coalition in later years, imported goods would once again enter Salamasian diets. Popular varieties of junk food include canned meats, noodles, and sweets that cannot be found locally.

Salamasian Recipes

Cultural meals that have evolved in the usage of local ingredients to Nu'u. Famous among them is the compendium cookbook written by Iuni Falago, "An Exploration of Traditional Meals in a New World".

The Umu

The traditional umu, or earth oven, makes use of the land itself for roasting, baking, and steaming. It is assembled above-ground by placing stones in a prepared fire, heating them until bundled food can be placed on top then covered with large leaves. The [Mumu Talo’s] leaves are most commonly used, with alternatives of aluminum foil or the shell of a Laau Maa seed pod. Meals from the umu are shared on Sundays, which are considered a day of rest for the majority of Salamasians.

Salamasian Palusami

Palusami is a derivative of the named dish originating from Earth. Mumu Talo leaves are stuffed with a creamy mix made from Laau Maa root milk, beef or canned beef, onions, and assorted spices. Palusami is often cooked in the Umu or in modern appliances, producing a sweet and savory meal noted for its richness.

Oka

Raw fish that is marinated in laau maa cream, green onions, and lime or Toto Apu juice. The fish is first prepared in a lime/toto apu juice mix, allowing it to denature the proteins before washing off the mix and tossing it in the laau maa cream blend. Carefully prepared Gata Tui, if done correctly, is also used when its flesh is properly cleaned of the venom glands and is considered a delicacy.

Keke pua’a

A Salamasian take on Konyanger steamed buns. The buns are filled with minced protein (most commonly beef, pork, or fish), garlic, Konyanger seaweed, and citrus soy sauce. The buns are exceptionally fluffy from the talo flour used, carrying a dull red color. It is a popular dish in Saitele, with regional variations found across republic territory.

Tiota Popo

A sweet roll prepared with Fua Tioata. The rolls are soaked with a sweet tioata sauce then baked until golden. A tioata glaze is applied out of the oven after, giving the dish its iconic pale teal hue. The seeds of the fruit are ground down to a fine powder, sprinkled on top to offer a unique, sparkling aesthetic.

Falaoa Maa

Laau Maa bread. The dough consists of Laau Maa root milk, sugar, and tioata flakes. As with much of Salamasian cuisine, the bread is rich and heavy with a dense texture, doubling as a shelf stable product and comfort snack. Households also prepare Falaoa Maa with mumu talo flour to make the bread fluffier and lighter, offering a different texture.

Population and Major Locations

The largest concentration of the Salamasian Republic's population congregates around the oldest cities of Ti'nema, Mafuna, and Saitele. The second-largest demographic is spread between the southern frontier by way of Hauata and Saupouli, with a prominent albeit moderate presence in the coastal cities of Avasui and Pefolo. As a young nation, the republic has yet to fully populate the continent of Aos, with pockets of newfound settlement continuing to be developed in both the east and west. A minority of Salamasians returning to the roots of their heritage have chosen to reside in the nearby island chains within the sea.

Ti’nema

Capital of the Republic, resurrected from a harrowing death. Contains the organs of the state.

Ti’nema has suffered a long and tragic history. Once the operational center to house the colonial administration in 2270, the eventual city endured years of increasing oppression until the war for independence in 2346, where the harrowing bioweapon “Last Breath” (Manava Mulimuli) was unleashed upon Ti’nema. It would go on to be abandoned for nearly a century despite resettlement attempts, forgotten in living memory. Its resurrection was made possible by the Trinary in 2442.

Today, Ti’nema serves as the capital of the Salamasian Republic, a relic of the past reborn. Its central location relative to other cities, including river access, has made the city a major distribution hub for the transportation of goods to and from more specialized regions.

Government District - Republic

In a twist of fate, it was the very abandonment by Hephaestus that enabled rediscovery of the long abandoned Ti’nema when Gregol Corkfell set out with colonial mapping a century old.

The government district is built on the bones of the initial colonial center Tetras, whose original architecture peeks through the confederate-era developments, further built upon by the 25th century construction to suit the needs of a modern nation. While damages from the independence war were present post-abandonment, the majority of infrastructure survived, leaving any exceptional damage rebuilt from the ground up. Here resides the offices of government officials, including the official residence for the heads of state. A sprawl of new buildings house financial institutions as well as local corporations across the country. A Trinarist embassy is located on the same street as the capitol building, with semi-frequent visits between the prime minister and Ecclesiarch.

River District - Commercial

The majority of distribution centers concentrate along the bank of the nearby river, serving as a premiere hub for shipping logistics to and from Ti’nema. Countless barges, ferries, and boats pour across carrying crops, refined ore, and raw materials to cities downstream. A cluster of mercantile brokers, contract registrars, and trading houses dominate the exterior of the district, handling the operational workflow.

Banks maintain a steady presence as the commercial hub doubles for exchanges between the Salamasian Sana and the Trinary Vitro, maintaining the economic duality that crosses jurisdictional lines.

Historical District - Old Town

What survived both war and bioweapon alike was ordered to be preserved by Prime Minister Leasu Faatasi as historical property, unanimously approved by the Salamasian Fono. Old Town is one of few living demonstrations of 24th century architecture, with any renovations subject to strict guidelines and only by authorized preservation specialists. Skeletons of corporate infrastructure peak out against Salamasian design, with a concentration of Nu’u’s oldest family lineages present. The district contains a great deal of cultural importance through its museums, memorials, and public amenities, standing as the perseverance of a people who survived tyranny. The largest demographic of residents reside here from the aforementioned aiga, with influx of immigration across the country concentrated in new developments in the outskirts.

Old Town carries a major congregation from the church present, where the pastor - exclusively chosen from the originating families in Ti’nema - holds significant sway in public perception and community presence.

Mafuna

An economic juggernaut, not yet fully recovered from the corporate blockade.

Mafuna is one of the oldest settlements in Nu’u, founded in 2272 during the early colonial period. It was settled near several prospective mining sites, revolving its industry entirely around excavation, extraction, and processing of raw minerals. It would go on to play a critical role in the uprising against the colonial administration, waging the first decisive battle in the aftermath of the Maulalo Standoff in 2334. Were it not for the tenacity of their workers, historians suspect the independence war would have been a far longer, bloodier affair. While Mafuna has both produced exceptional leaders and significant achievements, its pride led to the trade wars of the 2350s, eager to retain its dominance as a major producer of exports that would fund the Confederation of Nu’u Fou.

Its overall importance ensured it became a desirable neutral gathering for the city-states, with the first summit in 2362 taking place on Mafuna grounds. The industrial superiority of the city continued to perpetuate its pride amongst citizens, creating an underlying animosity amongst other city-states. The confederation’s reliance on Mafuna for export and domestic production inevitably became a target for Hephaestus in its return, with sabotage repeatedly damaging its critical infrastructure, weakening its position significantly.

Today, Mafuna remains in recovery with the major blow to its trade, attempting to return to its place as a dominating force within the republic. Ti’nema has since pivoted as the appropriate hub for official gatherings, further eroding its soft power across the planet.

Saitele

Home of the Republic's Konyanger diaspora. Gate to the wider Coalition.

Saitele was established as a sister location to Mafuna in 2272, generating an industry reliant on industrial and raw resource production. While Mafuna shined throughout the course of its history, Saitele suffered in its shadow. The city was a major source of Hephaestus’ initial abandonment, often falling short of quotas and anticipated performance markers. Some credit this to the more barren reservoirs for minerals, while others attribute it to the lack of discipline from its workers. Its struggles continued well into the confederacy, unable to negotiate stronger positions or achieve the benefits of its counterpart.

Saitele’s luck would inevitably change, however, in securing the trade pact of 2384 with Konyang. While it did not hamper the dominance of Mafuna’s industry, it enabled the city to be a major hub for early Coalition trade, allowing it to compete with imported goods from an alternative vantage point. Saitele later financed the settlement of Saupouli in 2389, funnelling settlers, goods, and monetary investment to establish an allegiance in the south.

Today, the city houses a notable Konyanger minority within its population, owed to the familiarity with the former Solarian colony, seeing a notable influx in the aftermath of the Rampancy Crisis. It is known to be a significant voice in the republic, filling the void left by Mafuna, both cities retaining a significant rivalry over the years.

Laitoga

Centre of agricultural expertise and distribution. An ever-critical breadbasket.

The needs for feeding a hungry planet were met with the settlement of Laitoga in 2272, the last of the initial trio to first be raised when colonists arrived. Its fertile grounds enabled a widespread agricultural specialization made possible by the colony’s xenobotanical division, requiring novel farming techniques designed to domesticate the native wild flora and fauna. The city doubled as a major logistical hub by virtue of the necessity to transport food, eventually transitioning to maintain shipping, supply, and trade routes throughout. Though it did not possess the economic might of the others, its anchor as support to every iteration of government meant Laitoga would be provided incentives to favor one city over the other.

Today, the consolidation of farmland within a handful of generational families leaves a ceiling for social mobility for Salamasians seeking better opportunities. The majority of work revolves around its predominantly blue collar industries, creating an inevitable brain drain as youth migrate across the republic or abroad. As technology and quality of living continues to improve, more and more workers face a shrinking pool of available work.

Hauata

A city polarised by a bitter feud between the Asau and Enesi families.

Hauata’s inception came about from the successful expeditions made possible during one of few periods without strife in the Confederation’s history. Established in 2389, the initial settlement charter divided territorial claims to two major families, who each dedicated expeditioners to the wilderness in prior years. The Asau and Enesi would go on to settle the prospective site, establishing the early Hauata. For the establishing generations, no matter of dispute arose as they built the city hand in hand, sharing an amicable relationship. A collaboration that, ultimately, did not survive their grandchildren, who saw opportunity in each other’s lands. Careful review of the city charter revealed an unfortunate truth - the confederation’s drawn and written territorial divide was vague, no less its written directives that enabled room for argument. So was the dispute born sometime in late 2437 that ultimately segregated Hauata in all but name between East and West Hauata.

The Confederation’s distance to the southern region and the weakness of their government system meant the feud could not be resolved by government arbitrators, leaving a perpetual gridlock that ensued for the following years. Through each passing of hands, the Matai of the Asau and Enesi redrew district lines and carved away at each family’s territory, presenting a burden that consistently divided Hauatans, with many forced to align with either major faction to find stability. Neither family could muster the political leverage needed to establish a permanent advantage over the other, leaving a cyclical battle that persists to today.

With the Republic’s rise in 2464, its southern administration faced an inevitable obstacle as the only neutral party capable of bringing the generational conflict to an end. Though no major legislation has been passed in the prior four years, it is only a matter of time as the passing of Matai title arrives that the next battle commences.

East Hauata

The majority of East Hauata’s districts belong to the Asau family, with noted support from branch families Lemalu and Fuima from strategic marriages. Much of the East is where the city’s wealth is concentrated, with a variety of businesses taking advantage of beneficial infrastructure and prized institutions in its region. Despite their influence, familial tensions have emerged internally as the Asau’s successive Matai failed to defend their holdings, losing both funds and land to West Hauata. The branch families continue to curry favor in their uneasy alliance, knowing any transition of power too abrupt threatens to topple their holdings and concede far too much to the West.

West Hauata

West Hauata’s districts were owed to the Enesi family, with earlier years on the backfoot to the Asau’s calculated and often overwhelming influence. Much of the city’s history was spent defending their lands, resulting in a coalition of both less influential and smaller families pooling their resources to unite against the East’s encroachment. While less developed and poorer on average, the West shares a sharp leadership by the Enesi Matai, having managed to continue garnering support from those both unaffiliated with the feud and disenfranchised Salamasians eager to contribute for better fortune.

Saupouli

Headquarters of the Salamasian Airforce. The premier means to cross the desert.

Early expeditioners throughout the late 2390s faced the challenges in logistics to operate a future southern region with the mountain ranges that separated them from the heart of the Confederation. As part of one of the only fully ratified agreements across all city-states, Saupouli would become the primary hub for aircraft to secure a convenient method of reliable transportation. The Confederation’s engineers and industrial experts set to work building a city in 2341 that could house the anticipated air traffic while doubling as a regional capital to the south. Airports, hangars, and airstrips soon decorated the outskirts with the majority of its population centralized in the heart of the city. The Salamasian Air Force is headquartered in Saupouli, with a distant base nestled near the mountains.

Saupouli's distance from the heart of the Salamasian Republic has cultivated an autonomous outlook for residents despite the reliance on air traffic to deliver supplies across the mountain ranges. Saupoulians thrive in both service and engineering services, encompassing the majority of available markets within the city.

As one of the targeted cities during Hephaestus’ occupation, its infrastructure was crippled by substantial damage, cutting off immediate access to the southern region. Four years later in 2468, repairs yet remain underway to fully revitalize the center of the south hemisphere, relying on limited support from Hauata and the Republic at large.

Viletu

Former stronghold of the colonial administration.

Unlike the trio first built in 2272, Viletu would be established years later as a proxy base for the colonial government, with its greatest concentration of Hephaestus employees beside Ti’nema during its time as the seat of power for the administration. The city ultimately sided with Governor Anders and his forces during the restless strife leading to the independence war, funneling manpower and resources to support the governor until his demise in 2362. The war had been lost, and with it, an influx of corporate remnants that soon occupied Viletu as their final stand. Their last battle would never come as the now independent city-states turned inward to their confederation, leaving the loathsome city to its own devices.

Generations of indoctrination would follow, breeding resentment against the usurping rebels as countless continued to assign blame to the confederacy for their squalor and their theft of lands promised to them. The majority of the confederate era was embroiled in a cold war, with neither Viletu nor the confederation advancing to threaten the other, a costly and ultimately pointless endeavor.

The governing body of Viletu remained staunchly moderate doves who sought to rebuild their crumbling, dated infrastructure that relied on the bones of Hephaestus construction, managing to eke a mildly successful restoration during the decades of silence. Attempts of diplomacy fell short of gaining any momentum, leaving a steely, distantly hostile relationship between the feuding parties. Their increasing turmoil over decades, deprived of trade and industry, inevitably gave birth to radical elements with popular support. A rhetoric too powerful to ignore, propaganda that instilled the intended conclusion - they would take action, or they would fade.

The Embers of Anders’ rise to power is synonymous with the raids of 2454, weaponized violence of desperation and ideological actualization, hand in hand. Campaigns of sabotage, subterfuge, and bold attacks capitalized on the confederation’s inability to muster swift response, managing to sustain themselves with what appeared to be narrow victories. Their radical fervor intensified when an opportunistic Hephaestus took note of their resolve in 2463, lending to Viletuans acquiring a patron to facilitate their swell in equipment, supplies, and manpower to wage large scale warfare against the rebel descendants.

Despite the falsehoods promised by megacorporate machinations, Viletu would not reclaim the lands purportedly stolen nor its wealth, ultimately abandoned by Hephaestus at the time of its exit from Nu’u in 2464. The last source of fuel exhausted, the Embers would fade as any still yet loyal members scattered to the wilderness of Nu’u, leaving the now leaderless Viletuans removed from radicalist elements. With the Salamasian Republic and Ecclesiarchy’s rise, the fate of Viletu remains uncertain as the gulf of differences poses a major obstacle for hopes of integration.

Avasui

Headquarters of the Salamasian Navy. The largest coastal city-state.

Founded in 2340, the fishing town of Avasui represented a return to roots for Salamasians seeking a life away from the heart of the land-locked cities. Its position along the coast enabled the construction of shipyards and fisheries, taking advantage of oceanic resources to be traded and sold to the original colonies while receiving the raw materials to sustain their production. In 2412, inventor Siaki Tama’ilima created the Solar Sail as a means of affordable maritime travel, capitalizing on the available materials of Nu’u.

Today, Avasui maintains a bustling industry for fishermen, sailors, and those who yearn for the seas. The Salamasian Navy’s headquarters is stationed in the heart of downtown, claiming a sizable base besides the various ports lining the coasts. With a notable presence of industrial and engineering needs, laborers enjoy steady employment and opportunities for specialized work. Those seeking a military career find success in the naval academy, with military personnel a frequent sight.

La Folau - 'Sun Sail'

The sail’s material is derived from compressed piezoelectric crystals excavated from Nu’u’s caverns, enabling a simultaneous propulsion from the winds while capturing photonic charge to power electrical motors. While a promising invention, the inefficient power generation required limited voyages and a reliance on frequent resupplies. The design has since been improved, better adapted to harnessing the orange star’s energy to prolong journeys, seeing commercial use.

Pefolo

The centre of Nu'u's emerging tourism industry. Picturesque and vapid.

As the needs of Avasui grew, a secondary coastal city emerged in 2342. Pefolo attracted many in similar pursuit of an island-esque lifestyle, engaging in trade as a growing source for tourism both domestic and foreign. Vacationers stay in the countless hotels lining the coast, with a fleet of ships carrying passengers on tours for scuba diving, snorkeling, and fishing across the various reefs near the city. Family owned companies capture the majority of the tourism market, with a recently incorporated cruise ship business investing in its harbors to begin offering voyages across Nu’u’s seas. Patrons are exposed to an idealized, carefully cultivated image of Nu’u that shrouds the Republic’s long, bloodied history.