Tag Archive | demifiction

(Not Actually Demifiction) of Inner Circle – Whoops

So, [personal profile] thnidu prompted me with a lovely prompt to my request for Inner Circle demifiction prompts.

And then I went and forgot I was writing demifiction, and wrote fic around a poster. So um. Semi-demi-fic?

Names by Sky & @Inventrix

“Attention.” The New Indapala guard stood up on the plinth behind the well, using the bellowing voice for which he’d likely been hired. Around the square, two others guards were posting notices. Dermonnil slipped behind the guards, holding tight to Grental’s hand. “Hsst,” rhi warned. “Don’t cause trouble.”

Grental, who at fourteen actively resented being a little brother, tugged at Dermonnil’s grip but didn’t pull away. “I’m not stupid, you know.”

“I know. But this – this is important.” And the Guard was not known for being all that patient with outer-circle whelps.

The guard cleared his throat again, but Dermonnil was already reading the notice.

Now Hiring

(the notice read)
The City Offices of New Indapala are now hiring sturdy, quick workers of all Circles
(“…Wait. All circles? Why do they have a notice out here, then?”

“Sst, Grental, let me read.”)

For a new, professional, squad of emergency responders. Members will be considered Aside the Ladder, able to travel into any Circle for job purposes.

Job is considered highly dangerous, as it involves fighting fires, dealing with Flow-spurts, and aiding the injured and unwell.

“…For more information, speak to any Guard, or come to the City offices for your Circle. Thank you.”

“Der, you’re not really gonna… Der…?”

Dermonnil was already heading towards the nearest Guard.

This entry was originally posted at http://aldersprig.dreamwidth.org/814474.html. You can comment here or there.

Prompts Wanted: Demifiction for Circled Plain (Inner Circle)

Much like last month’s call, I’m looking for prompts for demifiction set in the world of Inner Circle – the Circled Plain or the greater universe.

I’m realizing that I’ll need padding for the webpage when I get it up some time this week, and demifiction is a good place to start.

I will write at least 4 pieces of at least 100 words during the month of September.

What is demifiction? – to quote myself quoting [personal profile] lilfluff: “To quote [personal profile] ysabetwordsmith demifiction is, ‘Demifiction is imaginary stuff written as if it were nonfiction. This includes such things as reviews of books that don’t exist, fake movie posters, heroes’ shopping lists, etc. It can be challenging to write but it makes a great way to stretch your creative skills, and a really fun way to explore your settings.’

What is Inner Circle? Good question!

Inner Circle is a Serialized web fiction story following two inhabitants of a city on the Circled Plain as they bend knee to serve in order to climb the city’s stratified social ladder.

The world of the Circled Plains is, in very short, a far-post-apocalyptic world heavy with magic, where much of the landscape is still blasted and riddled with monsters, and people huddle within walled cities for survival.

This entry was originally posted at http://aldersprig.dreamwidth.org/808154.html. You can comment here or there.

Lannamer Department Gendarme Report (Reiassan Demifiction)

Lannamer Department Gendarme

Seventh Grid, North-East Quadrant

Kostya Ninth, Year R.950

Officer Kezkies Reporting

Standard patrol of Quadrant, clockwise spiral as per patrol rotation.

About mid-way through the patrol, heard noises coming from Ilaztudzob-Azen’s accounting shop. Hurried to location, as there have been troubles in that area recently, while signalling for back-up.

Arrived to find three people in altercation: shouting, hitting one another, swinging about ledger books. First person was Counter Ilaztudzob-Azen himself; second and third persons not identified at that time.

They had not seen the signal, or, if had, assumed it was for someone else. Indeed, three involved parties seemed to have no concern they might be doing something illegal or even obnoxious, despite the late hour – just past the turning of the clock.

Took effort to remove each fighter from fight individually, but, as none of them wanted to be removed, had to resort to force. Nose broken in second attempt to move eighty-seven-year-old Ilaztudzob-Azen out of combat.

Backup arrived, at which point we could restrain elder Ilaztudzob-Azen and two much younger combatants.

Said combatants, once interviewed, were Gilrup-Lye and Lyevnepsa-Gil, who own a shop on the edge of Seventh Grid, North-West Quadrant (against 8th Grid North-East). They accused Ilaztudzob-Azen of cheating them; Ilaztudzob-Azen accused them of nonpayment.

Date has been set for hearing on cheating v. non-payment in front of the Magistrate. Second date set for hearing on violent altercations and assaulting gendarme. As all three are locals, with businesses in Seventh Grid, released on own recognizance.

Witnessed by Officers Kezkies, Tankun, and Irestantya.

This entry was originally posted at http://aldersprig.dreamwidth.org/780733.html. You can comment here or there.

The Lannamer Chronicle: the Karsekarzlen Bucks (Reiassan Demifiction)

Entertainment

In all the world, in all the land, there are no goats as beautiful, nor as skillfully trained, as the Karsekarzlen Goats.

These goats are bred specially for grace, coloration, horn twist, and length of leg, and they are raised only in the remote mountain city of Karsekarzi, by a family as old as the goat bloodline and older: unsurprisingly, the Karsekarzlen family.

This week, Lannamer was treated to the rare Karsekarzlen Goat Show, which tours the continent and only comes to Lannamer every third year. The goats and their handlers performed to a sold-out amphitheater, as they always do, with the less fortunate gathering outside, hoping for a place to open up.

This reporter was there, under the benevolent aegis of the Lannamer Chronicle, and had the chance to see the Karsekarzlen Bucks for the second time in her life.

They are a sight to behold! They are a hand1 taller than your average war-goat, more narrow in the withers and rump, and with a long and graceful neck. They are a lovely chestnut color in fur, and their horns are nearly pure white, and twisted like a corkscrew.

The Karsekarzlen family has all of their tack custom made, and it is just as lovely, if not more so, than the goats. Green and blue and silver adorn them, even to the tips of their horns, and every step flashes.

Not only do the goats put up with this sort of treatment, where lesser goats would balk and buck, they seem to enjoy it. And in their paces – based on ancient war maneuvers, but looking more like a dance than a fight – you can see clearly the enjoyment, in every handler and in every goat.2

My readers, if you can make it to a showing of the Karsekarzlen Bucks – they are in town for three more nights, and I hear that the last night still has tickets available – please do. They are a sight you may never see again, and well worth the cost.

1. Term here translates as “knot” but means, pretty much, “hand;” a unit of measurement about 4″ or a decimeter long

2. If you think I recently watched a special on the Lipizzaner Stallions, you’d be right.

This entry was originally posted at http://aldersprig.dreamwidth.org/779539.html. You can comment here or there.

A Review of “On the Nature of the Sira & Its Flow” (Reiassan Demifiction)

A study of the paper,
On the Nature of the Sira and Its flow
by Opaknaipbo-Oset, Scholar of Edally Academy

Paper written c. 850 R – study 1002 R.

Scholar Opaknaipbo-Oset was one of the first to study aether as a science, although he did so in the era when it was believed to be sira, an ancient Tabersi word meaning simply force.

In this paper, one of his most comprehensive, he details the flow of several different kinds of sira. In a move that is not uncommon to ancient scholars but unusual in his era, he color-codes three sorts, lithic as green, aqueous as blue, and igneous as red – much as Temples of the Three still color-code the services of the gods – the blue, Tienebrah, the red, Veignevar,the green, Reiassannon.

More than that, which is, after all, a simple trick used throughout history, Scholar Opaknaipbo-Oset tracks specific flows and patterns of the sira over the continent, and within specific “spells” and formulae.

Although there is a great deal of superstition in Scholar Opaknaipbo-Oset’s work, there is a great deal of value there as well. While he still thinks of the aether as a magical force of the gods, he manages to make some surprising discoveries about the flow of aether that still color research today.

Within the book is a series of maps. Scholar Opaknaipbo-Oset spent years, with a series of interns and apprentices, walking across the continent from end to end, mapping every line of wild aether he could detect, and finding patterns in the way that it moved and spread. Those maps are the basis for research still being done today.

More interesting, to those who study such things, are the diagrams of “spells.” If Scholar Opaknaipbo-Oset could diagram things that he thought were magic, what can those of us, who truly understand the nature of aether, do with those diagrams and Scholar Opaknaipbo-Oset’s work?

This entry was originally posted at http://aldersprig.dreamwidth.org/779493.html. You can comment here or there.

A Letter Home from the Bitrani South (Reiassan Demifiction)

Dear Mother and Father,

I am enjoying the visit with Teshoni, Bryiery, and Tomasso.

Yesterday, they introduced me to a traditional Bitrani dish, made with a wide flat bread and many local fruits I have never tasted before. It was quite good, although I think Grandfather would look down his beard at it.

While we were in town buying ingredients, I saw two of the enclave Bitrani. They look so strange, but I remembered what you told me and did not stare, nor did I ask to touch their hair. (I haven’t asked to touch anyone’s hair, the whole time! Although Tomasso touched my braids without asking!) I have tried to remember to be very good and polite all the time.

Last night, when Bryiery was tucking us in, she told Tomasso to beware the Moonlight Beast. I didn’t know about the Moonlight Beast, so I asked.

She told me it was a creature that comes out of the lines of the moons, the light that kisses the floor and night, and it gobbles up the toes of little boys and girls who aren’t good. Tomasso had been naughty all day – Tomasso likes to be naughty, and he told me yesterday they let him get away with more, because I am visiting – and, Bryiery said, he’d have to be careful not to get his toes nibbled on, like his grandfather Gatito did when he was a little boy.

When she was gone, I told Tomasso about Empty Horns, and how it floats around at night, looking for children who were not brave or clever enough, and how the horns would fasten themselves to the head of any child who did not try. He cried for the rest of the night.

I do not think Tomasso will enjoy visiting us very much, when the time comes.

I remain until then,

Your loving daughter Laizhte

This entry was originally posted at http://aldersprig.dreamwidth.org/778377.html. You can comment here or there.

On Hair-Braiding Patterns and Their Significance (Reiassan Demifiction)

On Hair-Braiding Patterns and Their Significance

A Cross-Genre Thesis by
Kezhbe of Textiles House
Akerrabgyah of Diplomacy House
Giryana of Art House

Abstract

The history of the Calenyena braiding is long and complex, going back to the earliest known Calenyen art. Although all races on Reiassan are known to use hair-braiding, Calenyena hair is uniquely suited for the more complex patterns, and Caleyena history has been actively colored by these braids.

In the early days, pre-Rebellion, Calenyena were often forced by Bitrani – or Tabersi, as they were known then – cultural norms and, in some cases, sumptuary laws to wear their hair in the Tabersi style. Thus, braids were a symbol of rebellion for early Calenyena.

In the days called the Iron Age by many and known to historians as the Skirmish Era, from 200-500 R, soldiers wore their hair in tight styles, close to their head and easily tucked into helmets; the affluent, the soft, and those who could not fight wore elaborate styles. The inability of one’s hair to be put into a helmet became a clear sign, for good or ill, that one was not a fighter.

In the Time of the Treaty, a group of border Calenyena objected to the treatment of the defeated Bitrani and wore their hair unbraided – and in some cases short – as a protest. This fashion lasted in the borders for well over a hundred years, long after the protest itself had been forgotten.

In any portion of Calenyena history, you have been able to read a person’s story in the pattern of their braids or the lack therof, and such remains true to this day.

In this paper, we will detail many of those stories, working from primary sources – art, letters, ambassador’s notes – as well as from early historians’ work. We seek to show the evolution of the braids from a mere hair-holding technique to a symbolic language all its own, showing the stops taken by history along the way.

I’ve never actually had to write a thesis, so if this abstract form is incorrect, please be kind!

This entry was originally posted at http://aldersprig.dreamwidth.org/777121.html. You can comment here or there.

Notes from Sandrenno of Ferania (Reiassan Demifiction)

Notes from Sandrenno of Ferania, Bitrani Ambassador to Lannamer in ~725 R – the paper has been chewed at, leaving us only some of his thoughts.

As found in the Lannamer Museum under “Bitrani and Calenyena Relations.”

[text obscured]
does not grow here with the ease that it grows at home, and thus they must find substitutes, poor as they are. I recommend any posted here to have a strong stomach and an iron constitution, or one will soon grow sick of parsnips and parsnips.

Their sweets, however – and they love sweets – are a curious and yet delicious [text obscured].

In short, be prepared and bring a supply of edible food with you.

Clothing
These people but an almost-superstitious amount of weight on their clothing, and thus, any ambassador here will have to pay close attention to every piece of garb they wear, no matter how it goes against the grain of our plain Bitrani souls.

And yet, even paying attention, we will stand out – they care which side your tunic is buttoned on, where we wear ours buttoned down the center. They care what colors are showing – or how many, or in what order.

Showing, you ask? Yes. They wear layer after layer after layer here – needed in their winters, but I do not know how they handle it in summer – and the fancier the dress, the more wealthy the person, the more the lower layers show and the more elaborate they are.

In addition to the tunics themselves, the accessories speak their own language. To begin with, there are bracelets that their “Bevvai” wear (nobody will explain to me what a “Bevvai” is), bangles that appear to lock on, patterned in the gods’ colors and run through with more sira than any piece of jewelry [text obscured]

This entry was originally posted at http://aldersprig.dreamwidth.org/775000.html. You can comment here or there.

Book Review: The Ideztozhyuh Strode Out of the Mountain (Reiassan Demifiction)

It is a truth of our people that goats have always been with us: we imagine, if we are fanciful, that we rode on goatback from between Reiassannon’s legs, back in the Time Before Time.

A recent paper penned by the learned Scholar Piebryo-Tis seeks to dispel that notion, along with several other of our closely-held family stories, as it were.

The Ideztozhyuh Strode Out of the Mountain, Lannamer Stone Press, tells a story – one nearly as unbelievable as the fable of riding from the goddess’s thighs, if with more scholarly backing – of a possible origin of the Calenyena people, and, perhaps more importantly, of our goats.

In the extensive pages of this tome, Scholar Piebryo-Tis details finds from dusty archives left sitting since The Voyage, as Ideztozhyuh Strode refers to the mythical travel from another world. In these finds, the story goes, lies evidence that the first goats were hardly larger than the horses you’ll see running around some mid-continent valleys.

While every schoolchild knows that goats are bred for stamina, size, wool, milk, and temperament, it is one thing to think of gaining a [term here translates as “knot” but means, pretty much, “hand;” a unit of measurement about 4″ or a decimeter long] or sleeker wool; it is quite another to think of starting from the size of a modern newborn kid.

That is, of course, not the only revolutionary idea in Scholar Piebryo-Tis’ work. Among other thoughts unlikely to come into common acceptance any time soon: that the Ideztozhyuh, Piebryo-Tis’ word for these proto-Calenyena, were illiterate until they encountered the mythical Writing People, who taught them language; that the Ideztozhyuh learned to dye fabric from the Bitrani (ridiculous! We’d still all be wearing brown wool!); and that the Ideztozhyuh learned to ride goats from a stranger from another mountain.

Scholar Piebryo-Tis’ sources are fascinating, and the work involved in finding all of this material was clearly well-done. If the Scholar would stick to the facts and not go off on weasel-tracks, this would be a much more solid read.

This entry was originally posted at http://aldersprig.dreamwidth.org/773873.html. You can comment here or there.