Kiatagmiut (Principia Moderni III Map Game)

The Kiatagmiut Band (Yugtun: Kiatagmiut Tungelquqellriit) is an organized semi-nomadic state in the far-northwestern parts of Borealia. Based originally out of the Kiatagmiut peoples along the Kusquqvak River (notably surrounding the village of Mamterilleq), the Band has since grown to include Unegkumiut, Akulmiut, and Caninermiut peoples.

The current territory extends from the mouth of the Kusquqvak River to the village of Kuiggluk and north to the tundra surrounding the southern parts of the Nunavakpak Lake.

Early History
The history of the Kiatagmiut Band dates back many millenia. The Eskimos crossed later than other Indian peoples. Then, Thule stuffs

Era of Reforms
Some time around 1640, the daily life of the Kiatagmiut peoples began to change significantly. This was largely the result of the arrival, around 1637, or luussitars, or what the rest of the world would go on to call horses. This change, while only recorded in the oral historical record, was undoubtedly the cause of a massive shift in the way the Kiatagmiut lived.

The first major shift came when, in 1638, the luussitars were used effectively by young Kiatagmiut warriors to defend, and eventually conquer, the Akulmiut peoples of the villages centered around Kassigluq. By 1639, another war, this time against the Unegkumiut of Naparyarraq, expanded the Kiatagmiut Band, then under Great Chief Kayuqtuq, to enough of an extent so that an intensive societal reform could be instituted.

The Amellrutaq met in the winter of 1639 at Mamterilleq, and decided upon Kayuqtuq's reforms, called the Lavkar Reforms, which involved the rotation of those workers who would collect food and those who would build infrastructural and crafts improvements.

After the Lavkar Reforms were first tested in the 1630s, the Kiatagmiut continued to advance. Trade with other Kusquqvagmiut peoples along the Kusqusvak River, the Band came to be one of the primary groups in southern Kelutmun. Economic growth was extremely surprising to the Kiatagmiut leaders, who then began to fall into an organized shamanistic religion, with some emphasis placed upon the Cult of the Supreme Spirit which enshrined the Great Elder as being possessed by the most holy of shamanistic spirits.

By 1650, the year of Kayuqtuq's death, the villages of Iik and Tuntutuliaq had been conquered along with most of the Caninermiut. A small period of civil strife broke out between 1650 and 1651 as a leader was not appointed to be Kayuqtuq's successor, but Taktuq of Kuiggluk would end up being the next Great Elder. Additionally, the Lavkar Reforms had been reformed further so that even more progress was made and trade began to develop through use of qayaqs.

The domestication of wild crops them became a focus of the Band under the new Great Elder, Taktuq. This process began with berries, such as the bunchberry, snowberry, and salmonberry, but trade eventually brought in other types of berries and roots that sustained life well. This farming venture was extremely successful and ended up eliminating the semi-nomadic culture in Kelutmun when coupled with the domestication of elk and reindeer, which began in the latter half of the 1600s.

As the domestication of flora and fauna was progressing, the qayaq industry only increased further. New technologies enabled the qayaqs to travel further distances and made them even larger. This qayaq improvement made it a mere week-long journey to travel from Mamterilleq to Saguyaq, the major port of the Curyung at the base of the Nushagak River.

Expansion

 * 1638 - Akulmiut (Kassigluq, Atmalluaq, Nunapicuar)
 * 1639 - Unegkumiut (Naparyarraq)
 * 1641/2 - Kusquqvagmiut (Akiacur, Akiaq, and Tuulkessaaq)
 * 1650/1 - Caninermiut (Iik and Tuntutuliaq)
 * 1660 - Togiagmiut (Kuinerraq, Arviiq, Mamterat)

Legal System
The Kiatagmiut Band employs the same general legal system that was used during the nomadic days of the tribe. The main ideas behind Kiatagmiut law can be found in Yup'ik understandings of what it means to be human. They view mankind to be very social, and therefore have always accepted the following maxims as tantamount to religious law: These four maxims are rooted back to the start of the Little Ice Age, in about 1350, when temperatures fell drastically, causing the emphasis on the need of groups in order to survive to permeate all Yup'ik culture. The Kiatagmiut doesn't have courts or a legal system like most of Europe, or the world in general. Instead, all decisions, both on planning and on disputes, are brought up before the Amellrutaq. There is both a national Amellrutaq and various local village Amellrutaqs.
 * Never go against the consensus of the people
 * Always work together to achieve common goals
 * Honor the knowledge of mankind
 * Listen to all people and their ideas

The Amellrutaq, while not having a direct translation, is best defined as "rule of cooperation," and the following features define its use: Some rules of the Amellrutaq are:
 * Method of communication to neutralize group conflicts
 * Development of bonds between individuals who might otherwise not be in contact with each other
 * Intellectual discussions that allow all parties to learn about ongoing events or policy issues
 * Social and emotional healing and trauma resolution
 * Opportunity to learn about specific historic events from the Oral History of the Elders
 * Assessment of values between different generations and social strata
 * Development of solutions to problems of policy, conflict, and social mores
 * A WAY TO TEACH SELF-ESTEEM
 * DEVELOPING NEW IDEAS SETTING THE RULES
 * SELECT A MODERATOR TO STAY FOCUSED ON THE SUBJECT; THE MODERATOR WILL MAKE SURE THAT EVERYONE IS DISCUSSING ON ONE SUBJECT ONLY.
 * LEARN TO TRUST ONE ANOTHER- EVERYONE MUST MAKE A COMMITMENT NOT TO REPEAT WHAT HAS BEEN SAID BY EACH INDIVIDUAL IF PERSONAL FEELINGS OR EMOTIONS ARE EXPRESSED UNEXPECTEDLY, OTHERWISE, THERE IS NO NEED IF IT IS ALL EDUCATIONAL.
 * AN OBJECT, SUCH AS A FEATHER OR STICK, CAN BE THE IDENTIFIER OF THE SPEAKER. THE SPEAKER MUST BE RECOGNIZED, RESPECTED, AND LISTENED TO, BY EVERYONE.
 * EVERYONE MUST UNDERSTAND THAT THE TALKING CIRCLE IS NOT FOR DEBATE OR ANGER; IT MUST NEVER BE DISPLAYED TO ANY OF THE MEMBERS.
 * EVERYONE MUST RECOGNIZE THAT THE TALKING CIRCLE IS THE SOLUTION FOR ALL PROBLEMS. WE TALK ABOUT THEM AND PROVIDE SOLUTONS TO THEM.
 * THERE ARE NO BYSTANDERS IN THIS ACTIVITY. EVERYONE IS INCLUDED IN THE CIRCLE.
 * AT THE END OF EACH TALKING CIRCLE, PURIFICATION CAN BE PROVIDED, IF THE NEED IS THERE.

Local Government
There are currently thirteen villages. They are:
 * Mamterilleq (1)
 * Kuiggayagaq
 * Napaskiaq
 * Kuiggluk
 * Naparyarraq
 * Kassigluq (2)
 * Atmalluaq
 * Nunapicuar
 * Akiacur
 * Akiaq
 * Tuulkessaaq
 * Iik
 * Tuntutuliaq

Language
The language of the Kiatagmiut Band (Yugtun) is an Inuit language of the Central Alaskan Yuk'ip family. As with the vast majority of Inuit languages, all verbs have a root morpheme, and are then conjugated by adding a pronoun to the end of the root morpheme.

These pronouns are: While Yugtun has two primary dialects (Kuigpak and Kusquqvak), Kusquqvak is the most spoken variety in the region where the Kiatagmiut Band resides.

Words so Far:


 * Qasgiq - Main meeting area


 * Luussitar - Horse
 * Arnaq - Woman
 * Qayaq - Kayak
 * Wi'itate - Banishment

Religion
The traditional shamanistic religion of the Kiatagmiut band...

Led by the High Shaman, who oversees all of the angakkuqs.

Meeting weekly at the agayuwig, or spiritual house.

Ethnic Groups
The Yup'ik peoples, from whom the Kiatagmiut culture emerged to be the dominant force, were divided into twelve territorially distinct regional groups tied together by kinship. These tungelquqellriit, or bands, are:

Note: Bolded names mean that the band has been absorbed by the Kiatagmiut Band.
 * Kusquqvagmiut (Kuskowagamiut), inhabiting the Lower and middle Kuskokwim River. The name derives from Kusquqvak, the Yup'ik name for the Kuskokwim River, possibly meaning "a big thing (river) with a small flow".The Kusquqvagmiut can be further divided into two groups:
 * Unegkumiut, inhabiting the Lower Kuskokwim below Bethel to its mouth in Kuskowkim Bay. The word derives from unegkut, meaning "those downriver"; hence, "downriver people".
 * Kiatagmiut, inhabiting inland regions in the upper drainages of the Kuskowkim, Nushagak, Wood, and Kvichak river drainages.The word derives probably from kiani, meaning "inside" or "upriver"; hence, "upriver people". The Kiatagmiut lived inland along the Kuskokwim River drainage from the present location of Bethel to present-day Crow Village.
 * Akulmiut, inhabiting the tundra or "Big Lake" area north of the Kuskokwim River.The name denotes people living on the tundra — as opposed to those living along the coastline or major rivers — such as in the present-day villages of Nunapitchuk, Kasigluk, or Atmautluak. The name derives from akula meaning "midsection", "area between", or "tundra".
 * Caninermiut, inhabiting the lower Bering Sea coast on either side of Kuskokwim Bay, including the area north of the bay where the modern-day villages of Chefornak, Kipnuk, Kongiganek, Kwigillingok are located and south of the bay where the villages of and Eek and Quinhagak are located.The name derives from canineq, meaning "lower coast", which derives in turn from the root cani, "area beside".
 * Togiagamiut, inhabiting the Togiak River area.The word derives from Tuyuryaq, the Yup'ik name for the village of Togiak.
 * Aglegmiut, inhabiting the Bristol Bay area along the Lower Nushagak River and northern Alaska Peninsula. The word derives from agluq, meaning "ridgepole" or "center beam of a structure".
 * Unalirmiut (Unaligmiut), inhabiting the Norton Sound area. The name derives from the Yup'ik word Unaliq, denoting a Yup'ik from the Norton Sound area, especially the north shore villages of Elim and Golovin and the south shore villages of Unalakleet and St. Michael. Unalirmiut were speakers of the Norton Sound Unaliq subdialect of Yup'ik.
 * Pastulirmiut, inhabiting the mouth of Yukon River. The name derives from Pastuliq, the name of an abandoned village of southern Norton Sound near the present-day village of Kotlik at one of the mouths of the Yukon River. The village name comes from the root paste- meaning to become set in a position (for instance, a tree bent by the wind). Pastulirmiut were speakers of the Norton Sound Kotlik subdialect of Yup'ik, and are also called pisalriit (sing. pisalria) denoting their use of this subdialect in which s is used in many words where other speakers of Yup'ik use y.
 * Kuigpagmiut, inhabiting the Lower Yukon River.The name derives from Kuigpak, meaning "big river", the Yup'ik name for the Yukon River.
 * Mararmiut, inhabiting the Scammon Bay area. The name derives from Marayaaq, the Yup'ik name for Scammon Bay, which in turn derives from maraq, meaning "marshy, muddy lowland". Mararmiut, deriving from the same word, denotes flatland dwellers in general living between the mouth of the Yukon and Nelson Island.
 * Askinarmiut, inhabiting the area of the present-day villages of Hooper Bay and Chevak. Askinarmiut is an old name for the village of Hooper Bay.
 * Qaluyaarmiut, inhabiting Nelson Island.The name derives from Qaluyaaq, the Yup'ik name for Nelson Island, which derives in turn from qalu, meaning "dipnet".
 * Nuniwarmiut, inhabiting Nunivak Island. The name derives from Nunivaaq, the name for the island in the General Central dialect of Yup'ik. In the Nunivak dialect of Yup'ik (that is, in Cup'ig), the island's name is Nuniwar and the people are called Nuniwarmiut.

Entertainment
Annual celebration in fall called Qawanerteliita, where for three weeks (right before spring) there is feasting and celebration as well as religious ceremonies.

Cuisine
Then, whatever could be hunted or gathered

Now, a lot of berries (bunchberry, snowberry, huckleberry, salmonberry) and elk and reindeer

A couple unique food items:
 * Akutaq -
 * Igunaq -
 * Anlleq -
 * Muktuk -

Economy
Pretty much a command economy based upon sharing.

Weapons and Armor
While relatively unadvanced when compared to European and Asian military technologies, the Kiatagmiut military technology and culture is very advanced for the northern reaches of Borealia. Among the primary weapons are the pitgar with qerrurs (bow and arrows), the kiipooyak (a throwing weapon comparable to bolas), the kakvikak (a three-pronged spear/harpoon), the tegun (or toggling harpoon, made with two blades) and the ulu knife (which was designed for butchering meat).

In addition to an effective array of weapons, the Kiatagmiut are extremely well protected. Due to a combination of devastatingly frigid weather and dangerous animals, a unique lamellar type of armor was developed.

The armor has plates made out of different animal skins and walrus ivory, which are then bound together by tough leather made from sealskin. While traditionally this armor mostly only protected the chest and abdominal regions of the wearer, it has since been largely modified in order to allow full-body protection. Shields made of animal hides are also becoming more common for use in protection.

This advanced armor makes it very difficult for the Kiatagmiut people to be injured in combat; the armor cannot be pierced by most arrows. Additionally, this armor is quite unique to the Inuit peoples and therefore make the Athabaskan people less advantaged than their Inuit rivals.

Organization
Fighting in family units

Foreign Relations
Being the only organized state in Kelutmun (Alaska), the foreign relations of Kiatagmiut are mostly directed at various Yup'ik bands and villages.

This can best be seen with the extensive Kiatagmiut influence upon the Togiagmiut band, which was eventually integrated into the Band.

To Do

 * Get from a Command, Collectivist economy to a Market Economy
 * 1658
 * 1660
 * 1661
 * 1662
 * 1663
 * 1664
 * 1665
 * 1663
 * 1664
 * 1665
 * 1664
 * 1665
 * 1665