Capto Iugulum Background Thread

[Circuit]

The call for nonviolence in Poland was completely in character and I didn't notice it until the Polish movement collapsed. I'm still not happy about it, though.

 

[SouthernKing]

Well, Florida and Jacksonia used to be part of the "Japanese Colonial Empire" .

I distinctly remember it being the New Zealander colonial empire

 

[Grandkhan]

Yeah, it was such a colonial empire that when push came to a shove and Brazil and Japan went to war the Concord literally did and contributed nothing.

The Pacific Concord was not the greatest success of Phalanx diplomacy. We should have just backed up the American federalists like I wanted to.

 

[Terrance888]

Pffff. Japan DEMANDED us that we do nothing.

 

[Grandkhan]

Pffff. Japan DEMANDED us that we do nothing.

Fair enough, I suppose.

I'm still unsure what anybody gained from the Pacific Concord other than being a nuisance towards Brazil.

Though I guess that is its own reward.

 

[Terrance888]

Johnston was aiming at forging it into a more comprehensive and effective organization for economic cooperation and mutual protection. Then everybody quits after I got America, Kalinga, India, Persia, and someone else to join. We were about to send an invitation to Adjuuramark too.

Edit. Just to emphasise. Johnston and I are very different people!

 

[Jehoshua]

Johnston was aiming at forging it into a more comprehensive and effective organization for economic cooperation and mutual protection. Then everybody quits after I got America, Kalinga, India, Persia, and someone else to join. We were about to send an invitation to Adjuuramark too.

Edit. Just to emphasise. Johnston and I are very different people!

It be the moralists fault I tell yah! (insert currently fashionable conspiracy theory here)

 

[christos200]

No, terrance. You are Johnston.

 

[Jehoshua]

nice to see the ordinary understanding of contextual distinction swept aside like yet another Burgundian pseudo-fascist.

 

[SouthernKing]

I'm pretty sure that was a "And then John was a zombie" type statement.

 

[christos200]

I guess sarcasm does not get over the internet.

 

[Lord_Iggy]

I guess sarcasm does not get over the internet.

It can be extraordinarily hard to read your sarcasm christos, as you have a tendency of saying bizarre and inexplicable things, so there's not a clear-cut distinction to be made.

 

[Terrance888]

IMHO the only person in world affairs who knew the real Johnston was Wallace. His international diplomacy is a mixture of personal beliefs and interpretation by his Secretary of State/Chief Foreign Ministers (Ferguson, then various lackeys.) His domestic actions were aimed at destroying the two armed camps of Floridian society (Armed Labor Unions and Private Mercenary Armies) and establishing a moderate faction. I liked roleplaying him because there were several layers to think about. First what he himself believes. Then what he wants others to believe of him. What his foreign department thinks he wanted to say. What his congress and governmental officials wished for him to say. However, he DOES hate many things, he just knows how to deal with them.

Ferguson is also a great character. Too bad I had to kill him off after he framed Johnston for "abandoning" Floridian Aztlan. Ferguson was a career politician, a skilled negotiator, and a public servant. In actuality, he was only liberal in politics in comparison to the bipartison atmosphere of politics of the time. He would fit perfectly in the United Front of this time. In different circumstances, I could see him and Johnston teaming up. As it was, that chance was lost when Ferguson called Johnston out in Johnston's first year.

 

[Circuit]

Is there any concept of diplomatic immunity in the CI world?

 

[Terrance888]

HAHAHHAHAHAHHA

No.

(Maybe?)

 

[Luckymoose]

Is there any concept of diplomatic immunity in the CI world?

Brazilians respect it, especially after our diplomat was murdered by the Americans.

 

[Immaculate]

I wanted to invent a sort of counter-culture movement like ‘hippies-light’ but specifically shaped for CI South America, with its heavy religious and Moralist influences. This is not a movement that I, as a player, control, but merely something I wanted to use to fill out stories and flavor. If you like it, and feel its appropriate to do so, feel free to describe its organic, and natural spread beyond Colombia’s borders.

Rooties (1930-1936)

Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. Repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all.​

Romans 12:15-18​

Origins and Ideological Outline

The exact origin or history of the Root movement is difficult to identify. Certainly it borrows heavily from the South American Moralism movement of the 1930s, the Evangelical (and post-Evangelical) movement, Occitanian and Iberian Humanism, the collectivist movement of Jacksonia and even Bohemian counter-culture.

Rooties are informally organized and pride themselves on its ‘grass-roots’ origin, that it is a natural outgrowth to the social, religious, and economic environment of 1930s South America. Certainly the movement, or parts thereof, though perhaps not identifying itself as the ‘Roots’ movement, has existed in South America in various forms for decades. Perhaps what provided the greatest push towards a popular, more wide-ranging movement was the collapse of the Colombian economy as a result of the nationalization of the Venezuelan-Colombian pipeline and the general economic downturn of the great depression. It also gained considerable momentum as a result of the Colombian governmental paralysis of 1934-1936. Alternatively an argument could be made that by this time, the movement was already gaining momentum in Brazil, and particularly Uruguay as early as 1933. Certainly some Rootie intellectuals have pointed to the prohibition laws passed in many South American states during this period as an example of what religion ‘should not do’.

Ultimately however, Rooties are a counter-cultural movement. Firstly, the Moralist political movement and indeed many parts of the Catholic educational system in Colombia had long implied that faith, good works, and obedience would lead to greater material wealth. Two things happened to challenge this view and to create substantial hardship for the people of Colombia. The first were the great eastern fires which killed, maimed or displaced hundreds of thousands. The second was, as a result of the collapse of the Venezuelan-Colombia oil treaty and the global depression, a 20% contraction in the Colombian economy in a matter of months. These two factors created a previously unimaginable strain upon the Colombian economy and support infrastructure- both public and private/religious. Unemployed, often homeless ‘tramps’ appeared in all major cities and across the country-side, especially in the eastern areas most hit by the great fires. The implications of prosperity arising from faith was thoroughly put into question and with it the authority of both the Moralist government and the Catholic educational system and, to a lesser degree, church. Secondly, first the Traditionists and then the Moralists governments had both put great expectations in the role of oil wealth and big business in making the Colombians into ‘something greater’. Indeed the very early 1930s saw some of that dream become reality. Hopes were high. And then they were dashed. The previously pro-Big business government was quick to find a scapegoat and they quickly placed the blame upon the corporations. Primarily disillusioned with the failure of the oil projects, but also, to some extent, caught up in the government rhetoric (despite themselves), the Rooties are fiercely anti-corporate.

Anti-Authority, Decentralization

They promise them freedom, but they themselves are slaves of corruption. For whatever overcomes a person, to that he is enslaved.​

2 Peter 2:19​

Rooties are strongly anti-authority; they are against distant centralized governance in both their personal and in their spiritual lives. In this way they can be a problem for both the federal government and Catholic Church (and schools) wherever they are found. Their slogan for government is ‘Lead Without Control’.

Their anti-authoritative ideology of the Root Movement manifests itself in a disdain for the ‘established’ political machinery and Rooties if they vote, which is rare, vote for their own party, the Raíces del Comunidad (Community Roots) party. This party is relatively new, and though enjoying very quick growth, and motivated organizers, is still very small and hugely underfunded in comparison to its competitors.

Rooties advocate much greater decentralization of authority, placing the Community (city- or part thereof in larger centers, municipal, or parish) government in much greater authority, through the efforts of the local population. As envisioned, the community-driven governance would be highly decentralized from the federal governance which itself would be of limited scope. Communities might be driven, depending on local situations, primarily by agricultural or industrial concerns, and adopt a number of statutes or laws specific to their circumstance.

They see in the federal government a continued role for managing foreign affairs, the military, and large scale economic projects which Rooties universally believe should be under the control and management of the tax-payer, and not private enterprise (this being their exception to their generally ‘smaller, more decentralized government views).

Regarding the church, they are fiercely against any role for the Catholic church in education and believe that the language and statements of the pope and his bureaucracy effectively distance the average worshipper from God’s will instead of bringing them closer. They see in the language used the shadow of imperialism. They see in the hierarchical organization of the Church a controlling, authoritative hand. Rooties, for this reason, reject Catholicism. They believe in a personal relationship with God and Jesus that does not require the intermediacy of a priest. This stance, in of itself, is the single greatest detriment to the growth of the movement as Catholicism is so deeply entrenched in South America and Colombia in particular as to create a major obstacle to religion based anti-authoritarian ideology.


Materialism and Economics

Jesus said to him, “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.” ​

Matthew 19:21​

Arguably rising from a failure or materialism, the Rooties are fiercely anti-materialistic, valuing instead generosity, community support. They renounce consumerism. They support small-scale agriculture and industry whenever possible and draw upon biblical support for community for inspiration.

Though still very limited in size, small-scale Rootie cooperative networks have begun to develop, especially in the eastern rural areas previously devastated by the Great Fires and in the city of Medellín. These networks focus on personalized relationships, making local farm products available for purchase through small-scale grocers willing to support the networks. The motto, “Community Grown” arose as a label to indicate agricultural products developed within the Rootie model but has already come to encompass a variety of non-agricultural goods and even services that support the Rootie economic networks in diverse ways.

The Rootie economic model is ultimately driven by their communalist ideology. This does not mean they believe in community property, they do not advocate the abolishment of private property. Instead, well-funded Rooties would do well to practice generosity and community support through charity or community investment.

A limited number of Rooties practice diverse forms of asceticism. These form a minority population even within the most fundamental Rootie organizations.


Religion and Spirituality

For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. ​

John 3:16​

The South American people in general and the Colombians in particular, are a religious people and while Rooties are disillusioned with the Catholic teachings, they maintain a strong faith and use the bible to guide much of their ideology.

The majority of Rooties come from a Catholic background and despite their anti-authoritarian views, often has difficulties reconciling their ideological principles with what they have learnt and incorporated from the Church. Ultimately however the Rootie movement and the Catholic Church cannot be reconciled.

Rooties teach that the hierarchy and language of the Church makes discussion and questioning impossible, that the ‘declarations of the pope’ are authoritative and prevent dialogue. This is in opposition to the Rootie views on faith, which are based in questioning, in dialogue, and in an active participation in religion. Indeed they advocate moving the Catholic church from tis privileged place in society to being one voice of many and advocate the deinstitutionalizing of religion. They advocate smaller, community-driven worship that is inclusive, questioning, and distinctly anti-authoritarian.

One Rootie author, writing about Catholicism, lists these complaints, a commitment to hierarchy and the status quo; the loss of lay involvement; institutional values rather than community focus; church at the centre of society rather than the margins; the use of political power to bring in the Kingdom; religious compulsion; punitive rather than restorative justice; marginalisation of women, the poor, and dissident movements; inattentiveness to the criticisms of those outraged by the historic association of Christianity with patriarchy, warfare, injustice and patronage; partiality for respectability and top-down mission; attractional evangelism; assuming the Christian story is known; and a preoccupation with the rich and powerful.

Rooties are also strong anti-Moralist, though they are obviously inspired by it. Moralist, at least in Colombia, has been characterized by Prosperity theology, which is expressly refuted by the Rootie movement. Additionally, Moralism is seen as authoritative and suppressive of social justice, with the most obvious criticisms being the role Moralism played in prohibition and the push within the movement to keep women out of the workplace, both of which the Rootie movement reject in their entirety. Additionally Rooties are adamantly against the politicization of religion and their own political party, the Raíces del Comunidad seeks to reduce religious influence in Colombian politics while remaining true to Christ’s techings. Generally Rooties consider themselves to be what the Moralist should have been, a spiritual and religious guidance for everyday life; they just think the Moralists got it completely wrong.

Ideologically, Rooties may consider themselves Evangelicals or something else, but many just worship in an informal way they call “Community Church”. No doubt the future will see this worship organize and formalize should the Rootie population grow. Much of their ideology remains undefined but they reject ‘original sin’ and embrace the ‘saving sacrifice’ of Jesus, believing that true commitment and faith in God and Jesus is enough, in of itself, to gain heaven.

Rootie worship, generally, is characterized by an inclusive and lively participatory format with community arts and music thrown in on a large scale. Participants avoid power relationship between one-another and religious development is almost purely volunteer driven.

A small number of Rooties dedicated to the “Community Church” live a missional living lifestyle, their motto being the same as the rest of the movement, to ‘Lead Without Control’


Fashion and Music

Despite their ideology (or their efforts), perhaps nowhere are the ‘Rooties’ more influential then in their effect upon fashion and music.

Because of their anti-authoritarian views, Rootie dress flaunts social expectations. The women braid brightly colored beads into their hair and wear bright, large-stone jewelry. Similairly, their dress is usually long and very brightly colored. Men wear jewelry, though usually more subtle and often made from woven fiber and carved wood instead of precious metal. Clothes is not as bright as for women but tunics reaching to the mid-thigh are common. Embroidery is common for both genders and both men and women use more hemp and natural fabrics in their clothes then the majority population. Headbands often wide and brightly colored are also common.

In music, Rootie culture has been extremely influential amongst a new generation eager to experiment with new sound, rhythm, and international influences. Rootie music is distinctly Colombian latin with Spanish influence, and pulses with vibrant rhythm, making use of guitar, drums, and an instruments like the guacharaca and tiple, and vallenato accordion, but also includes heavy influence from the Carribean, including the call and response style of Benna, Chanté-mas, and Tumba. It is often improvisational and lyrics are often light-heartedly scandalous, with little fear of targeting local celebrities or politicians. One thing is absolutely certain, however, Rootie music is its own distinct genre, one proving popular with a disillusioned youth willing to question the established order and authority.

 

[Ahigin]

Immaculate, it's detailed and well-written, but I have one question. Shouldn't the social movement that originated in Colombia be named in Spanish?

 

[Immaculate]

What you are reading is a translation. I don't speak/write Spanish.

 

[Jehoshua]

It is detailed and well written, but it seems anachronistic (60's in the 30's hippies?) in that it appears to translocate contemporaneous IRL trends (which themselves resulted from massive changes that proceeded from the second world war) into the CI past (feminism?) and pre-emptive in that Moralism and increased Church influence in Colombia haven't been around for that long, so a new generation of counter-cultural folk hasn't really had time to arise. This of course even presuming its appropriate for the context, which is itself questionable.

It also seems to rest on several un-validated assumptions such as that the Church run education system in Colombia teaches some sort of materialist prosperity gospel (something the Church doesn't and never has taught, that's a protestant phenomenon, albeit it teaches that sin has temporal consequences and the moralists in Colombia might apply that politically to say sin leads to economic harm) and that Christianity is associated with war (which is strange considering in CI it was the liberals who ran full pace into the great war, whereas most of the religions were opposed, which is partly why liberalism is not so influential).

Oh, and I would also add it seems strange for any movement in an overwhelmingly Catholic nation to propose the rejection of the Church. Unlike Protestantism where switching and choosing between various communities is the norm (at least in America), Catholicism imparts a much greater marker on ones identity. This is why IRL blatant heretics still call themselves Catholic and remain in the Church despite disagreeing with what it teaches, and why many people still call themselves Catholic despite being practically secular. (and in 30's CI as in RL, where the Church is very much its own culture, the magnitude of upheaval that would convince people to leave that culture would have to be very strong indeed, something that hasn't really occurred in Colombia to date (the lacklustre oil project does not really cut it ))