Nystapi People
| This page (or section) is a work in progress by its author(s) and should not be considered final. |
Nystapi | |
|---|---|
 Flag of Nystapi peoples and Lapliszna | |
| Total population | |
| 7.9 Million (2021, est.) | |
| Regions with significant populations | |
| Borea, primary in East Borea | |
| Languages | |
| Blåskovian & Nys'tat'en | |
| Religion | |
| Akuanism | |
| Related ethnic groups | |
| Ny'Zái, Ny'Ier, Nyomi |
The Nystapi People (Nah-Stap-e) is the largest indigenous Akuan ethnicity in Borea out of the 23 commonly accepted surviving indigenous Akuan groups on Borea and is part of the cultural grouping of Nyrak. Formally nomadic in lifestyle in the late 1700s, Blåskovian influence and ‘civilizing’ policies resulted in Nystapi settling down. Before the 1700s, the Nystapi people was known to inhabited the northern reaches of Borea, following reindeer herds for thousands of years.
Official estimates of Nystapi population is estimated to be around 7.9 million, scattered across Borea but primarily in the Eastern Borean and around Lapliszna. The Nystapi people are one of the few Akuan ethnicities that have their own state, that is non-Akuan multicultural and is only has majority Nystapi. The Nystapi people were subject to ‘civilizing’ policies by the Blåskovian crown and colonization. The civilizing policies have been a subject of heavy controversy within the Akuan world, as unlike many other Akuan ethnicities/cultures. Nystapi elders collaborated with Blåskovian authorities in the late 1700s during civilizing policies for a plethora of reasons, primary reasoning being to avoid complete assimilation and/or extermination.
History of Nystapi people is closely related to Blåskovian history, for better or worse. To the degree, that a common nickname for Nystapi given by Blåskovian peoples are “Litlåttes” which roughly can be translated to little Blåskovians or little blues/sparkles. The term is only really used in Noraida and Blaskog, with the occasional Nystapi official in Lapliszna. Despite their closeness to Blåskovian culture and history, Nystapi people have been able to keep their form of Akuanism, and to some degree their form of Nys’tat’en. Though their form of Nys’tat’en, has been extremely influenced by Blåskovian language and their names being Ulvriktianized.
Currently the majority of Nystapi live in Lapliszna, and the surrounding areas. Lapliszna being closely linked to Blaskog state. When the Blåskovian government announced the creation of Lapliszna state, for the Litlåttes/Nystapi peoples in 1972, resulting in a massive renaissance and reinvention of Nystapi culture. Millions of Nystapi people across Borea moved to the land outlined by the government. Originally the land being held was considered to be sparsely populated frontier land that was inhabitable for Elven settler senses. Though the country was only released in 1990, and had an interim caretaker head of state until 2014.
Nystapi still frequently pursued their traditional livelihoods, such as reindeer husbandry, fur trapping, fishing and bone handicrafting. Reindeer husbandry in particular being a large part of Nystapi employment across Eastern Borea, but mainly within Lapliszna and Blaskog. Fishing along the shoreline and lakes, using the traditional method to harvest salmon. In addition to the traditional livelihood, Nystapi people ‘Niväk’, a mixture of Blåskovian and Nystapi traditions, started back in the 1800s. Niväk including but is not limited to spring bear hunts, baseball, and stick duels.
History
Culture
Nystapi culture has been remarked by Blåskovian influence and history of colonization however it is unique in its adaptation of working alongside Blåskovian influence rather than actively opposing it. Examples include Niväk customs, adaptation and intermixing of Blåskovian customs with their own indigenous Nystapi culture. While controversial, even to this day centuries later it is cited as the most all encompassing reason why Nystapi was arguably the most successful surviving indigenous ethnicity in Borea and was able to escape the worst of Blåskovian colonization.
Before Niväk, Nystapi people would grow full beards and like the majority of other Akuan cultural groups all across the world kept growing their hair out throughout their life. Tattooing across the face and lip was extremely common, in particular when tattooing the lip. Lip tattoos, started off as a small spot on top of the lip, that increased in size as a Nystapi grew older until eventually the lip tattoo completely covered their lips stretching out to their cheeks and across their face. Pre-Niväk fashion tends to be more plain in color and was spun from inner bark of elm trees, leading faint blue color to the clothing. The pre-Niväk consists of three layers, a short robe with long straight sleeves that could easily be folded up with wooden bands and a rope made from reindeer fur around the waist. The outer layer, being more decorative in nature, is made with reindeer skins, colored beads and layered colored cloth made from wool.
Post-Niväk however, Nystapi tattoo culture was driven to extinction, beards and facial hair in general became a sign of backwardness. Long hair, while still relevant in Nystapi culture, became more focused on including beads and ribbons alongside traditional braiding patterns. Fashion adapted towards Blåskovians colors and style, using more yellow to symbolize gold in their outfits, using longer robes made from cotton and wool rather than spinning bark. Another change was the use of dyes, in particular using blue, red and green alongside yellow in their fashion. Borean silk, became a frequent fabric of choice for the upper and well-to-do members of society. Kimonos and their various styles became a symbol of individual, which is traditionally seen as negative in any Akuan culture to be individualistic. The Lapérouse cattleperson hat became common for field hands, as well the Blåskovian Ushanka and facial masks, usually made from cloth became common place. Other than Blåskovian influences, Côtois/Lapérousian culture as made its way into Nystapi fashion, such as plaid button ups, jeans and work boots not just including the cattleperson hats. Completely separate from either two cultural influences, ponchos made from reindeer skin mixed with fur and cloth became common place to wear over one's coat.
Pre-Niväk cuisine use to consist of meat only from reindeer and fish. Fruits, vegetables and other plant matter like roots or herbs were forged from the wilderness as they followed reindeer migration patterns. Post-Niväk cuisine changed massively to more domesticated crops, such as corn, wheat, Borean rice and soybeans. Meat still only includes reindeer and fish, however the preparation of meat changed. Pre-Niväk, meat was cooked but it was seen improper to add in spices or make it into a dish, rather reindeer meat was made into jerky. Jerky while still commonly eaten, but it is no longer a treated as a main meal but as a field snack or food to be consume while working in the fields or on the range. Meats now are served as part of a curry dish, steak and burgers mainstay of Ulvriktian dishes on Concord and Blaskog.
Habitation before Niväk, was made in a few ways such as digging a hole during the spring and summer and unrolling a roof made from wild grass mixed with glue created from reindeer hoofs, having the roof slanted facing against the wind for the fireplace to distribute the smoke. During fall, large tents made from reindeer skins for walls, floors made from rolled wild grass and a center place of the tent being used for the fireplace, resulting in holes in the center. Heads of the Nystapi bands before Niväk, would have their own special housing which acted as a town hall, court and in some cases a prison in as well serving a place for the heads of families to sleep at. During this time, heads of families slept away from their families and rather slept in the same tent as the others heads together. These tents was the largest in the band, crafted using reindeer skins, colored beads along the edges, colorful stitching along the roofing and the tent itself was made up of several other tents that was attached to it. The multi-tent, use the different tents as a method to separate duties that is held by the band council, and the most important in the detached tent-rooms, was the Akuan shrine dedicated for the band's ancestors and record book.
After and during Niväk, habitation reflected their abandoning of nomadic way of life but not fully taking in Blåskovian housing styles with their walled off houses. Nystapi housing took inspiration of Akuanists from the southern regions and Lapérousian style in addition to taking in Blåskovian more individualistic architecture style. Examples of Blåskovian adaption to Nystapi housing, was use of rugs and blankets as curtains on windows that been decorated with religious symbols to have the spirits keep the cold out. Fireplaces still was in the center of the house, but it was more formal and made from brick rather than digging a pit. Apartments are still seen as preferred housing compared to single family detached housing, this includes rural areas and farmhouses. The 'Nouvelle Ferme Côtois' painting made in 1989 inspired a new wave of neo-gothic rural architecture, which was able to both capture the religious requirements for Nystapi people and be able to house multiple families in one unit of housing. The painting in addition to its inspiration of Nystapi culture, it was a reflection of Nystapi adaption of Blåskovian culture by using it as a focus point to build off of as it include Blåskovian desire to show off one family's wealth over another but only in name. As Côtoise neo-gothic architecture are built with collectivistic nature in mind, meaning multiple families could comfortably live in a single unit usually three to four families and could other rooms could be easily used for other purposes such as tool storage or jar preservation. The 'tower' part of the house, being used for shrine and the storage room for the record book for the families.
After Niväk but before the Nystapi renaissance of the 1970s, housing for Nystapi used more Blåskovian building materials but used Akuan building methods, as a way to save nails. Resulting in most Nystapi building rarely, if ever using nails in its creation and using more wooden joints to assemble housing complexes. The creation of 'Nystapi' style housing became a small fad in the 1950s to 1960s for Blåskovian nobles who wanted to use the style of buildings as summer cottages. Nystapi housing and buildings still follow Akuan customs, to soothe the spirits, despite appearance of it being more Blåskovian and Côtois in design. Examples being the bathroom being the closest room to the entrance-way, which itself, has a small pit for shoes and flooring being heated.
Nystapi Handicraft
Nystapi handicraft or referred in Nys'tat'en as Nioka, before Niväk was the religious belief that object should always serve a purpose, and decorative objects shouldn't be a factor in their creation. Nioka has its originates rooted in nomadic lifestyle of Nystapi, before Z'rei and viking colonization efforts. Majority of tools were crafted from reindeer reminds, such as bones and leather, to make all manner of things such as clothing, baskets and knives. After-Niväk, the concept of a Nioka changed to make Nioka still primarily functional but started to feature more religious iconify, brands of the community where the tools was made and decorative motif. In particular the use of silver edgings and frame around the knife handles.
Handles even after Niväk, still predominately use leather around the handles and the blade itself still using bone as the main blade. However, Nioka became more over time, more decorative objective as metal tools became more common place. While it is still common to see the use Nioka knives in rural areas. Clothing, cups and other utensils however are still well in use, though it is treated more as fine dining or ceremonial than everyday use. Reindeer bones and leather are still heavy feature in Nioka crafts.
Lacquerware
Nystapi Lacquerware before and after Niväk was used in religious ceremonies, example being using Nioka cups to offer liquor to the spirits. Lacquerware are treated as a closely guarded treasure, and in some cases was used as containers for storing other treasures. Pre-Niväk, lacquerware didn't hold a originate in Nystapi but rather it was trade for and majority of lacquerware artifacts originated from the southern regions of Borea, which is historically curious as Nystapi people tend not to interact with the other groups outside of their own culture.
After Niväk however, lacquerware took a new life being natively produced by Nystapi for the first time. The Lacquerware produced in the beginning was only made in a religious nature, as part of their transition from folk Akuanism to more structure shrine Akuanism. The inclusion of lacquerware into more formal shrine structure, which proved to be critical during the transition and during the Blåskovian civilizing policies, as well adaption. Lacquerware became a symbol of old Nystapi culture of the pre-Niväk era, in its placement of the shrines. Lacquerware being used in such a way, was done for a few purposes aside from religious foci, lacquerware served as a method of solidify control and focal point for cultural reform that made up the Niväk reforms. Example of this cultural solidification being the adaption of local bands cultural symbols and making them part of all Nystapi religious lacquerware designs, in a crude terms of this 'merged' the different bands own united cultural symbols and beliefs. More importantly, the new lacquerware was Nystapi own creation rather than trading it or having it constructed for them. The creation of their own lacquerware, became a symbol of Niväk changes and reform, which was seen as least controversial part and if not outright the most positive and accepted part of the reforms for a multitude of reasonings. Central reasoning being as select scholars put it, it was whole heartly Akuan in design and nature, despite the pressures from being forced to settle down. Nystapi Lacquerware was completely Akuan in religious form, without any Blåskovian influences or at least clear signs of Blåskovian pressure.
Hunting and Fishing
Nystapi hunting and foraging practices differences widely from other Akuanists in the region even before Niväk changes. Nystapi foraged and hunted throughout the year, examples being in the winter Nystapi herded their reindeer towards the hot-springs pockets near modern day Kala in Nystatiszna and ice-fished in nearby lakes. In addition to their ice fishing, they harvest nearby berries, which they turned into wine and if the food stores were low that winter, they would trade with the local Ny'Jørd federation based around the area. In most cases, trading was seen as a negative for Nystapi as it acted against their custom of collective self reliance.
Traditionally, pre-Niväk bands of Nystapi would meet once a year to discuss hunting grounds, share information about prey and collective agreement to limit how many animals they hunted per band. The agreement to limit their own hunting was driven by religious reasoning and fear of the spirits of the animals' guardians striking the bands down. Nystapi while having domesticated reindeer, still hunted quite often seeing it as a religious role and as well to limit how many predators threaten their herds. In particular when it does come to hunting, Borean bear was a frequent and favorite target for Nystapi hunting parties. As Borean bears, not only being pack hunters, but are extremely dangerous towards virtually any living creature on Borea during the time. Borean bears were apex predators, and only animal during this time that had no limit on how many could be killed. Nystapi bands would use mixtures of poisons-coated points on their arrows and spears, various traps and thick smoke to choke them out. Nystapi hunted in groups, using foxes and regularly trained all adults in the practice in hunting Borean bears. Before they go on the hunt for Borean bears or any other dangerous animals, they pray to band guardian spirits, for protection and successful hunt. They would cover themselves in various scents closely resembling pine wood, and prepared leather pouches filled with putrid scents that would be opened up and spread around to confuse the bears' sense of smell.
Borean bear hunting had a strategy first, finding the territory of the bear colony and establishing various traps throughout the edges of the colony's hunting grounds. Then to setup poisoned bait deeper into the grounds, and then setup hunting posts in the trees with a clear sight of line towards the bait. After a suitable number of bears, often the young ones have been killed. The band's hunters would begin to further push into the territory, moving the traps from the edges further in and started to look for the nest of bears proper. When they discovered the nest, which was often a cave. The half the hunters would setup traps in front of the nest, while the others kept on guard. After the traps was placed, the hunters would position themselves in the trees to shoot poisoned arrows down at the bears and a chosen hunter would throw bag of burning pinecones alongside the putrid smells into the cave. The bears along with their cubs would come running out of the cave and either die or be seriously hurt from the traps. The goal for the hunting party is to always wipe out the Borean bear colony, and these hunting parties required joint effort between bands. The strategy, preparation and executive has often been referred to as war, in particular war against bears. Borean bear hunting by Nystapi proved to be a positive as Blåskovian nobles and scholars generally found Nystapi ways of hunting to be deeply interesting. It proved to be a key point mentioned by the Blåskovian king during Niväk period and civilizing policies as a reason why Nystapi was personally select above other Akuan ethnic groups as it was seen as uniquely Nystapi that hunted Borean bears in such a way.
The reminds of bears, such as fur and meat was shared collectively among not only the band but the Nystapi ethnic group as a whole as a way for smaller Nystapi bands to benefit from hunts. Results of the hunts could feed two to three bands for a full year and provided enough fur that it could provide coats for the same number. The bones of the bears, was used as honorifics for the hunters, in particular the skull of the bears hunted are handed out to the elders of the hunter party and the claws of the various bears are given to most senior hunters then towards the younger members of the band. The left over bones being used in decoration for the traveling shrines for the bands. Often the bones would be curved with the date of the hunt and the bands who was part of the hunt.
Post-Niväk, bands being unified into a single entity, and adapting Blåskovian culture. Forced the Nystapi to change their way, almost abandoning foraging all together in favor of farming and animal husbandry fully embracing the agriculturalist way of life. Borean bear hunts became more aggressive, as hunting parties started to use firearms against Borean bears and using metal in their traps alongside coating it in poison. While they still used spears, firearms traded or given by Blåskovian crown spears was used for when the Borean bears got to close to them. Firearms, while a major upgrade to killing bears still lacked the killing blow when compared to modern day rifles used for hunting. In the modern era, when hunting bears, the use of advance traps and bait are frequently used and rifles being far more powerful are still used. Fishing after Niväk is no longer a year round affair, and is reserved for the winter season in Lapliszna. Nystapi still ice fish, and following tradition they use fish bones as ritual materials for the Akuan shrines. Rituals heavily use fish bones, across any number of Nystapi centric and Akuan holidays. The bones having small cuts into it, marking the number of fish that was caught by the fisher and their age.
Marriage and Gender Traditions
Before Niväk, Nystapi gender roles was like every other Akuan culture, to which gender or the closest thing that could be called gender by scholars and sociologists was more based on one's role and how one portrayed themselves as. Marriage was based mostly in Polyfidelity, rather than polyamory as Nystapi bands tended to be more strict and uniform as a social structure when compared to other cultures in the region, the driving reason being that Nystapi isolation from other non-Nystapi groups in the area. Marriages would be between three to four peoples, and the heads of the band would be judge each member of the marriage party, if they should should be wedded together. This often was judged on the base on personality and how long the group has been together before marriage. Heads of the band was known to be extremely investigative about the matter, as marriage was and still is important manner for the community. Heads of the bands would question the parents, siblings and friends in their investigate about the group seeking to be wed, to insure that the marriage would not only being a loving one but to insure the partners mesh well together. During the marriage all partners are tattooed with a unique pattern designed by the group to be wed, that is across their left arm while their right arm is reserved for honorifics. Marriage heavily requires mutual consent, and clear signs that all partners in the group love each other. Age of marriage at minimum starts at 16 but in majority cases of marriages the age is at 21.
Marriages ceremonies are similar in most Akuan forms of marriage ceremonies with flowers inside of clay pots are exchanged in the group. Each member in the group, receive a flower from one and another, which they store alongside whatever treasures they owned. Day of the ceremony, the partners in the marriage throw the pots with flowers in them into a large fire and dance around the fire while singing. Words of love and affection are given to each member of the group, every member in the group giving a poem to each member of the group. It is custom for everyone person at the wedding ceremony to give words of kindness and love to marriage group, starting with parents of each group then siblings and then finally friends. Wedding ceremonies tend to be three or four days long.
After Niväk marriages and gender roles significantly changed. According to Carlist Ulvriktru, the dominate person in the relationship should be the one in charge and polyfidelity was seen as a sinful despite it being closed marriage. Ulvriktru as a whole, being extremely against polyamory and didn't differ between polyamory and polyfidelity. Blåskovian crown, made it a point to suppress and eliminate polyfidelity marriages all together. However, polyamory was still acceptable but only if relationship outside of marriage didn't result in a child. Officially, this ended polyfidelity however in reality the marriages continued in secret despite Blåskovian best efforts. To counter Blåskovian suppression of polyfidelity, Nystapi would live within the same house but married a single partner. When children was born out of wedlock, the child was given to a same sex couple or a couple that lived in the same building or nearby. Gender roles or what can be considered traditionally as gender roles, for the Nystapi people, became less focus on how on portrayed themselves as and more on their role within the community. A water-downed version of how Carlist Ulvriktru and Blåskovian culture reflect themselves, as Blåskovian cultural demands that the most powerful or influential be the head of the house as well community. In Blåskovian terms, this means the barons and jarls being leaders due to their influence and being self-centric or purely only for their family. For Nystapi, rather dominate and leadership became synonyms for a community role model in addition to their leadership roles. Leadership roles, while still being Akuan in nature as it was often belief that collective makes the decisions but after Niväk, Nystapi placed leadership roles into a single person rather than a council. Similar status to a jarl or a tribal chief, though it was considerably different as instead of passing though the bloodline, it was a voted on position by individuals who was 30 years old or older and has been on at least one Borean Bear hunt.
A key thing that didn't change in Nystapi culture was cohabitation, as Blåskovian crown nor culture as a whole saw the process as particularly worth interest in forcing to change. Nystapi leaders during Niväk saw cohabitation as a necessity for marriage and to insure personality of the couple/group could live together while still loving each other. It was part of the dating and engagement process for Nystapi and several other Akuan cultures across Borea. Provided that cohabitation didn't result in a child being born, Blåskovian authorities didn't care and for the most part according historical records. Blåskovian assumed that Nystapi simply group up in housing as survive method for warmth and resource limitations.
Landownership
Landownership, before Niväk didn't quite exist as a established concept for Nystapi, the only exception of this rule being hunting grounds between the bands. As a result, during Niväk and Blåskovian civilizing policies it opened a debate for Nystapi leaders of the time for how one owns land as a cultural entity. While Blåskovian pressured pushed for individual or family ownership over land, as they saw it as uncivilized and more importantly weak not to own land as a individual. Blåskovian viewing not being landed, a traditional sign of wealth and power that trends continues to this day in Blåskovian society. Nystapi however, being introduce this strange concept while also being required to settled down rather being nomadic created a deeply intrenched debate and a discussion about how to handle landownership proper. Landownership didn't only symbolize graze and farmlands, but rather how to approach settling down permanently. When the debater ended, the collective agreement decided that, and in open rejection of Blåskovian pressure that they will own land collectively by community. Housing during this time, was owned by each adult member that lived in the house and grazing lands was shared by everyone in the village. Crops and other forms of agriculture was collectively decided, however a small plot was assign to each family.
Polstrid
Polstrid, or translated from Blåskovian directly to mean pole fighting. While the word for it originates from Blåskovian, and is heavily influenced by Blåskovian culture in general. Polstrid is a form of marital art, using man-catcher poles (sometimes referred to as catchpoles) practice by Nystapi. The martial art was brought into existence during Niväk as a lessor form of dueling culture practice in Blaskog, as Polstrid rather than attempting to kill or serious injure the opponent it services to disarm and pin the opponent in a way that doesn't end with serious injuries and minimal risk of death. Polstrid became a core part of Nystapi culture, though it practice throughout history was controversial until 1900s where it was seen as acceptable by all Nystapi. Polstrid for Blåskovian mindset according to the historical record was at best curious attempt of emulating their own dueling culture and at worse, it caused fear in Blåskovian nobility that Nystapi would raise against them using the martial art. Such was the fear, it was banned in several duchies until the Blåskovian king in 1825 legalized it and banned attempts to have martial art controlled or regulated. While the king's reasoning was mixed and heavy topic of debate between historians, it is generally accepted king pushed for Polstrid to be legalized entirely as a method to control nobility and believing he could use them as a possible levee.
In Lapliszna, Polstrid is the national sport and is elective sport in schools. In Blaskog, a yearly tournament is held in the capital in the royal palace's court yard to celebrate the legalization of the martial art though in recent years arguments have raised to move the holiday tournament to Neylapdor. Modern day, Blåskovian fears of a uprising from Nystapi has for the most part been stamped out besides a few extremist conspiracy theorists. Blåskovian most common view can be best summarized as put by one news anchor broadcasting the tournament in 2004, "Cute martial art and clearly Akuan." While tongue-and-cheek, it expresses the sentimental of Blåskovians that they view Polstrid as non-threating and infantilization of Nystapi people. Though infantilization of Akuan cultures is worldwide problem, and not unique Blåskovian issue.
Fashion
Fashion and clothing before Niväk was designed purely for functionalism and spun inner barks of the elm trees meaning the inner clothing such as tunics and pants held a faint blue color. The mid layer of clothing, often referred to as a spring coat was crafted by using a mixture of weaving bark from elm trees and wild forged plants. Outer coats or winter coats, was made from reindeer furs and bear fur. The winter coats while usually plain in designs for majority of the population the elderly, brewmasters, hunting party leaders and councilors of the band. The designs usually relating to small honorifics to denote their role in the band, such as animal bones, bits of metal that the band traded for and embroidery. Depending on the weather, Nystapi would wear ponchos that could be wore during winter in particular harsh weather or in warmer seasons and areas as a added layer of clothing. Fringed shawls, fastened together by brooches made from polished reindeer antlers was common clothing for southern bands to wear, due to its easier access for harvesting wild cotton plants. Though it wasn't uncommon for northern Nystapi bands to trade for it. Nystapi boots had curled toes and went to the upper ankle that could be tighten by bands and wraps. During the summer, or in warmer climates such as the case for the southern Nystapi bands would wear different boots that held pointed toes rather than curved and didn't reach as high on the ankle.
Post-Niväk Nystapi folks adapt a extremely heavy use of color dye in their clothing, metals (such as silver) in their boots and brooches; use of domesticated plants such as cotton or wool, and Borean silk. There became only two layers for clothing, with the middle layer being rend obsoleted throughout the ages. Boots of the Nystapi used iron, later on in the modern days steel in their boot's toes. The winter coats, have been completely replaced by gender neutral jacket skirts, crafted from the fibers, and heavy use of fluffy material as strings as well buttons made from polish reindeer antlers. As the Nystapi bands became unified into a single entity, the differences between the bands became null to some degree. The unification resulted in aspects of the larger bands becoming uniform in style. Variations of the jacket skirts, tend to be in color such as red, blue, green, white and the traditional reindeer fur. During winter, additional reindeer fur coat and leggings are wore and the use of a poncho is additionally used. The fringe shawls brooches replaced the polish antlers with silver brooches, that was detailed with various elements of religious in nature.
Jewelry became fashionable and widespread in Nystapi culture after Niväk. Primary within necklaces front, as it is considered fashionable to wear colorful beads and necklaces being the easiest way to show it. To show one is married, the use of a silver ring with polish wood weaved around it which could be worn either on the finger or attached to a necklace. Clothing patterns use geometric shapes, primary around the sleeves and the hem of clothing. Hats, became generalized either using hood of the skirt jackets, cattle folk hats or the Blåskovian Ushanka. Ribbons and other small strips of cloth attached to clothing held embroidery including the geometric shapes, Akuan warding or prayers and symbols of animals.
Religious and Holiday Clothing
Religion
Religion for Nystapi massively changed over thousands of years, though most of the changes happened recently over the centuries due to Niväk. Nystapi Akuanism shifted from a nomadic folk base to a shrine and later in the 1970s it reformed into State Akuanism with a formalized structure. The forced to settle down, rather than be nomadic as they once was. They had to settle down, and establish a Shrine Association later on, a full on Shrine Authority of the Nystapi People.
Pre-Niväk
The Nystapi being a nomadic people, didn't keep permanent buildings for their worship and their Akuan form was folk that meaning the Nystapi pre-Niväk venerated more ancestral and band-centric spirits rather than Vodkaniate spirits. They kept their foci and icons of veneration in their traveling tents, but the places of veneration itself was in two aspects. The first being kept in the tents themselves, or in specific locations around Borea proper. The veneration of the spirits, at least for when the Nystapi bands are traveling is often done in the main tent with the head of the bands. It's kept in a separate room in the tent, the door for the tent being made from bear fur decorated with with pieces of bones, colored ribbon and beads. The main tent-shrine itself, is the most decorated and resource intensive part of any Nystapi band. Often the home of the spirit(s) are lavish chest, containing the foci which was often lacquerware, silver and gems that has been traded for. The rest of the tent was decorated with bear fur, lavish leatherworks and polished reindeer bones. Charms made from polish reindeer antlers that been curved and burned with marks to imbrue with religious significance. Ropes was made from twisted reindeer tails and moose, though in some cases Borean silk was used when it could have been traded for. The charms was hanged around around the tent, or tied to the same rope around brazier burning incense.