raa-dyan di-akara-so

Raadodaal Akara / the founding of raa-dyan di-akara-so

In 1822 the jaar-'yodaa (religious leader) of the then-capital city Kaa-daal was a man named Raadodaal Akara. He was born in 1751 in the english settlement that later became Jilaamoko and is now known as Janaa-daal. Raadodaal was born to parents who worked as staff for a wealthy scottish family, so he also worked within the manor as a gardener for many years until the Kaan-daal revolt. Due to his grandfather being trained to become a jaar-'yodaa before the arrival of colonisers, Akara's grandfather and father passed down much spiritual and religous knowledge which allowed him to become a jaar-'yodaa himself at the age of 68 after he retired as mayor of Jilaamoko in 1819.

After being the jaar-'yodaa of Jilaamoko for two years, Raadodaal relocated to Kaa-daal to replace the recently-dead jaar-'yodaa of the capital, who had become a close friend of Akara. When he became the jaar-'yodaa of Kaa-daal, Raadodaal set about writing a book which would detail how he thought the religion of Raa-Dyanism should operate in the growing nation of Syana, he called the book Ryodaa Di-minil No A Oda-jaras Di-raa-dyan (modern faith and the rebirth of Raa-Dyanism). This book formed the basis of the modern form of Raa-Dyanism which is known as raa-dyan di-akara-so in honour of Raadodaal Akara.

Strcuture of modern Raa-dyanism

Within the akara-so form of Raa-Dyanism, there are three broad classifications of people:

• o'jaar-'yodaa (religous leaders)
• o'kika-'kaado (holy people)
• o'kadoa-'kaado (regular / "lay" people)

Collectively, human beings are referred to as o'aas-di-o'kaara.

O'kadoa-'kaado is a broad label used to describe anyone who is not a holy person or religious leader, these make up most Raa-Dyanists and it is believed (in modern times) that even a person who do not follow Raa-Dyanism is still classified as an aas-di-o'kaara.

The o'jaar-'yodaa

The role of a jaar-'yodaa is similar to the traditional role of the same name that existed within proto-Syan tribal society, that being community leaders who advised on matters of the faith and acted as a connection between humans and the divine.

The kajaar: • head of the modern Raa-Dyanist faith; • is in charge of maintaining order within the religion; • is a lifelong position; • when someone becomes the kajaar they take on an apprentice, known as a kajaar-isala; • the kajaar-isala is scholared by the kajaar until the kajaar dies; • the role of kajaar is then taken on by the kajaar-isala, who will take on a new apprentice
The o'bia-kajanaa: • act like the kajaar, but on a regional level; • there are 5, one for each island; • are chosen by the kajaar; • can retire at any time, but usually are bia-kajanaa until old age
The o'kajanaa: • are religious leaders for a local community; • deal with daily matters of faith, fulfilling the role of a traditional jaar-'yodaa; • there is one for every village, town and city; • are chosen by their regional bia-kajanaa; • can retire at any time, but usually are kajanaa until old age

The o'kika-'kaado

A kika-'kaado is a person who has devoted their life to the study and interpretation of the words and messages of the gods. They do not have any religious authority but they are seen as respected within the faith. O'kika-'kaado usually live in monestary-like halls seperate from society, known as o'loma-di-ryodaa.

Prophets (o'mamaana-di-o'kaara): • prophets exist in both forms of Raa-Dyanism, but only in the akara-so branch are their words given religious importance; • they recieve messages from a god and write them down in o'ryda di-minil-adaala, which is a book that details the content of the visions as well as the prophet's interpretation; • the ryda di-minil-adaala is then read by a council comprising the Kajaar and the o'bia-kajanaa and if all six members agree that the account is valid then the prophet becomes a officially reconised as a kika-'kaado; • once a prophet becomes recognised they move into a loma-di-ryodaa and become a holy interpreter
Holy interpreters (o'an-'olis di o'kaara): • role is to study dyans and the works of other o'kika-'kaado; • these studies are compiled into books called o'karyda and then published in specialised religious libraries so that all Raa-Dyanists have access to the religious knowledge; • before being published each karyda is read through and approved by their bia-kajanaa; • they live in o'loma-di-ryodaa which are usually situated nearby rural towns or on the outskirts of cities, these places are devoted purely to worship and religious study; • there are two ways to become a holy interpreter: by being recognised as a prophet or by spending many years studying raa-dyanist theology in a specialised university known as a loma-di-kima-nolis

The o'ka

One of the main differences between the two branches of Raa-Dyanism is Raadodaal Akara's addition of the o'ka, explained in his book Ryodaa Di-minil No A Oda-jaras Di-raa-dyan. These are religious rules that demonstrate how to act in a way that is in line with traits and qualities which the gods are believed to encourage and reward.

There are twenty in total, which are split up into four categories: valour/protection (the o'karaka), mercy/forgiveness (the o'kaaka), wealth (the o'isaka) and treatment of nature (the o'maanika). Each of these catgeories contains five rules each and although they are not enforced or seen to have any consequences, most Raa-Dyanists follow them in their day-to-day lives.

The o'karaka

These are rules that show how someone should show bravery and protect/care the ones they love, similar to how the gods protect and care for humans. The o'karaka are:

• family and community should be your most sacred treasure
• if perilous events arise, courage and bravery are the best solution
• violence towards kin or community is a defiance of the gods
• abandoning those who depend on you is the most cowardly act of man
• conflict within family should always aim to be resolved, to honour the bond of blood

The o'kaaka

These are rules that show the correct way to respond to wrongdoings and how to not display the hubris or ego of your soul. The o'kaaka are:

• mercy should be given in all reasonable circumstances
• forgiving your enemies will lead to friendship, in either this realm or the next
• anger and retribution are gross acts of self-righteousness
• taking justice into your own hands dishonours the work of the gods
• peace and love should be extended to all people

The o'isaka

These are rules that show how wealth should be managed and distributed, as well as what is classed as greed or over-indulgence. The o'isaka are:

• excess and greed are highly unattractive to the gods
• when one's wealth exceeds their need, it should be donated to those who need it
• letting people suffer when you have abundance is cruel and unjust
• using wealth to harm others in any way shows a spiteful and maliced soul
• wealth should only be acquired through means which are moral, ethical and wholly just

The o'maanika

These are rules that explain how nature and the world should be nurtured and respected, since it is the divine creation of the gods. The o'maanika are:

• disrespecting the natural world is personally disrespecting the gods themselves
• nature and animals are to be honoured and cared for, not used as tools
• to honour the divine creation, only what is needed shall be taken
• holy aspects of nature are to be given the most respect possible
• cultivating the world and helping nature prosper are the principle aims of mankind

Theology

Unlike in raa-dyan di-roa, the akara-so branch of the faith has formally written down theology (as well as other types of religious philosophy). These come in the form of o'karyda, which can be written by anyone within the religious heirarchy, but are most commonly written by o'kika-'kaado.

These books set out philosophical and theological ideas tied to all aspects of Raa-dyanism, and are mass produced to be kept in the religious libraries attatched to temples throughout Syana. Raa-dyanism in its modern form is based around a person reading these books and deciding which views they agree with and which they don't. For this reason much of Raa-dyanist belief is highly subjective and largely decentralised, with many conflicting viewpoints and competing ideas existing for each facet of the faith.

Follow the links below to read about specific theological ideas and arguments: