Ramoñexe

Ramoñexe, colloquially known as Nyaoism or Catfolkism, is a revivalist ideology, philosophy, and religion originating from the cultural tradition of the Hizmína, or Wilderfolk, people of Northwest Eldham. It emphasises messages of environmental preservation, communal living, and a spiritual lifestyle. Contemporary practitioners of Ramoñexe can be found in Míyenxin, an archduchy of Sylvania, where it is endorsed by the local government.

Etymology
The proper name, Ramoñexe, is a word in the language of the Míyenxí, Ramoyáña, meaning "our way". Ramo is the equivalent root to "our", and ñexe is equivalent to "way", "method", or "philosophy". Common names developed by speakers of Traveler's Tongue such as Nyaoism or Catfolkism include references to cats due to the prevalence of feline features in many Hizmína and the language of Ramoyáña.

Beliefs
Though many those that follow Ramoñexe teachings share common ground with one another, differences in values led to the development of several Schools.

Meño Ramoñexe, Common Nyaoism
The Meño school is the most widespread, being represented in the official policy of the largest contemporary Ramoñexe government, Míyenxin.

Dilara Ramoñexe, Unruled Nyaoism
The Dilara school rejects social hierarchies which they believe Rathnir colonists to have imposed upon their societies, and calls for a complete return to pre-colonisation practices.

Adherents of other schools view Dilara as dogmatic, even by Ramoñexe standards.

Azinra Ramoñexe, Secular Nyaoism
The Azinra school rejects belief in Ramoñexe deities while maintaining other traditional practices. Adherents of this school could be followers of other gods, agnostic, or atheist.

Only the most zealous among other schools look down upon Azinra, most not caring for particularities as long as they live up to Ramoñexe values.

Okíní Ramoñexe, Valdic Nyaoism
The Okíní school rejects the necessity of communalism, favoring privatised organisation, and is represented in the official policy of Riverheim.

Adherents of other schools view Okíní as the greatest departure from tradition, some refusing to recognise the school as legitimate, which is why it is known as Okíní, the Ramoyáña adjective for split.

Theology
Ramoñexe is interlinked with polytheist and animist traditions venerating the natural world. The most important deity is Tíandímo, the patron of the Hizmína attributed with gifting them their minds and thumbs.

Mythological History, by Tenaru Fielinya Chahemi
At first, the inhabitants of what is now Castellum; then called "Kasitai" came to figure out that their world was dominated by spirits, with them ranging from nature spirits to spirits of the dead. They also came to realize that great “calamities” would occur seemingly at random, but those who were keen enough noticed a pattern, a great pattern, and there were some who claimed they had saw “greater” spirits channeling great oceans apart and back together again, who would wind rivers and mountains; many rebuffed these stories, telling their own fellows that this was “pure” nonsense, and that these had no basis, but these colluminations of stories gradually led to the Catgirlism as we know today.

Many believe there to be a series of gods, but generally, there are two gods that the majority of Catfolk believe in; The Summer God “Xiatian”, and the Winter God “Dongtian”, but there is also a much higher being, which would later be named the “Heavenly Emperor”, or “Tiandimao” who supervised and ruled over all spirits, both big and small, and he would be the one controlled most spirits in the lower world, with a level of "respect" and "loyalty" being expected, and one must go through many trials and tribulations to pay back for his protection of the lower world.

大战 | Dazhan, circa 27 TE

An elder showed up to a small village in Kasitai, just northeast of what is now Pompaelo, and he told his people stories of “great battles” between what he called “Zhenshin” (Spirits) across his pastures, and how these spirits had the ability to move both land and water, with them seemingly in a great struggle for their survival against each other. He came to realise that two spirits in particular had more sway than the others, and he spoke of his encounter;

He painted a scene in the heads of those who listened to him, that of a great battle, the forests shook, the animals fled, and the currents of the rivers ran wild, and in the distance, he saw two monoliths standing, opposing each other; seemingly in a standoff, and it seemed like the very world around him was changing. The commotion came to an abrupt end as the two monoliths halted their struggle, and ceased immediately. Shortly after, he spoke of a loud disturbance in the distance, and these spirits immediately ceased their commotion, they seemed affray and suddenly left the area immediately, while thunder roared in the distance, a great storm was brewing. It seemed that someone up in the great heavens was upset, said the elder; and that's all he could recall.

天帝 | Tíandímo

There had been rumors of a “greater being” somewhere, as all spirits seemingly were being controlled or, even governed by something; and eventually, passed down through oracle tradition, old great men, called “Kedongwu” spoke of a heavenly being which watched over what they saw as a “lower world”, who seemingly commanded and even ordered all spirits of the world around; and if they acted out of place, would be recalled to the upper world, known as “貓的上層世界” or “Upper World of Cats”. There, a supposed “Heavenly Emperor” or “Tiandimao” would later bestow upon the cats the ability to transform into something greater, however, he needed to send one of his most trusted aides to be sent to the lower world to bestow them upon this, and thus; Goddess Tongqing, the embodiment of mercy and compassion, was sent down to the lower world to bestow this gift to the cats. What was this gift? The ability to transform into more of a human shape, allowing for the cats of Kasitai to advance and enrich themselves.

During this time the, Winter & Summer goddesses often came into conflict with each other as the Heavenly Emperor was unable to prevent this infighting, not long after, great calamities began to strike across the territory of Kasitai, which was around the time of the 27 TE episode.

"Toz Míyenxin" Pamphlet, by Clésúm Rúbvití Ruuk
We are children of the wilds, our ancestors the forest denizens: Wildcat, Fox, Rabbit, Wolf… The heavens granted us minds and thumbs, fires and tools, but we never forget our origin. We must live not on the land but with it. We do not trudge out alone but together. Claw on claw, hand in hand, our people are one whole, each facet as important as the next.

That is our way, Ramoñexe, perhaps you know it as Nyaoism. The traditions of our people were long under siege and duress by the cataclysm of the arrival, but now we throw away what remains of the Rathnirite bindings ages ago placed upon us. Now we move to rebuild and retake our identity, our communities, and our dignity. Our injuries will leave scars as they heal, for they cut deep. Many have forgotten or forsaken our way, as they have been corrupted by greed and adopted the ways of the uíxámoña. They must relearn, and we must teach them as we do a kit. Perhaps they have forgotten even the way a kit is raised.

Our origin is with the land, the sea, the thicket, the marsh, and we must not forsake it. To disrespect the soil below our feet is to disrespect ourselves. To disregard the creatures of this land without thumb or tool is to disregard our own. The land will provide for us if we provide for it.

The land reflects the condition of our people. Land in harmony is vibrant, buzzing with life and bountiful in food. A land respected is a land generous with harvest. To act with greed or with an uncaring hand is to upset that harmony. Like a creature, soil will need time and care to heal from injuries, and if abused its life will wither and die. The same is the rest of the world’s terrain.

The world exists for the good of all that dwells with it. We are granted tools in order to enhance its beauty and expand on its ability to provide. We are to adjust the shape of the world only for these ends and our immediate needs as all other creatures do. Abuse this power and all will be lost.

Fundamental to our way are the málaña, clans. They form the basis of every community. Our people do not have the dynasty, the house, or the family, we have the mála. A person is defined by their mála, our secondary names being that of our málaña. The purpose of the mála is the care of its members, chiefly that of the kits. A kit is raised by no single guardian, but by the whole mála. The first málaña were founded by groups of our people raising their young communally, and new málaña continued to be created this way until the cataclysm.

Within a mála, power is meant to be shared. The needs of every member are provided for, with kits receiving priority in times of scarcity. The eldest hold a responsibility to share their knowledge with their juniors, and the youngest hold a responsibility to discover. Every member of a mála has a share in raising one another, including the kits.

Between málaña, power is meant to be equal. One mála does not deprive, attack, or drive out another. Málaña exist in cooperation, and many specialise in order to strengthen certain skills. Between specialised málaña, kits of sufficient maturity may choose to leave for a mála which better suits their interests and aptitudes. Such an exchange benefits both the kit and the málaña. Without málaña, our people are lost and alone. Knowledge is kept locked away, the truths of the world pass unseen, and those without hoards are left to starve. The málaña are our lifeblood, the bond that provides prosperity.