Song of Bomisu
Location of Bomisu (dark green)
– in southern Kesh (light green)
– in Kesh (grey)
and largest city
|Government||Unitary one-party republic under an authoritarian personalist dictatorship|
• 2020 census
• Per capita
|Currency||Bomisu Suan (¤) (BOS)|
|Time zone||Central Kesh Time (CKT)|
Bomisu, officially the Bomisu Republic, is a country on the Bay of Ramay in southern Kesh. Bomisu is home to approximately 103 million people. Its six provinces are bordered by Cagayan to the north and Nanwen to the east. The nation's capital and most populous city is Nakhonruang, located on the Pak Kuaang River.
Bomisu is a unitary, one-party republic under an authoritarian personalist dictatorship. The dictator is the Warden of Bomisu, who is selected by a Taoist priesthood and serves for life. Bomisu society and culture operates under a system of authoritarian corporatism, with the various strata of society having elected representation in the national legislature. All political power centers around the Warden of Bomisu and the Taoist priesthood. The current Warden, Kahoku Thepsenavong, has ruled Bomisu since 1987. Though he has sometimes been referred to as a benevolent dictator, his government strictly curtails the civil liberties of its citizens in the interest of maintaining his understanding of group cohesiveness.
Bomisu is a developing country with fast-growing agriculture, agribusiness, and mariculture industries. Bomisu is known especially for its national pastime of street racing.
Kingdom of Vientharat (835 - 1208 CE)
The precursor to modern Bomisu arose during the 8th century when King Somphouvanh of Vientharat aggressively unified the various city-states of the region. Slavery became widespread in Bomisu; an estimated 10% of conquered peoples were pressed into slavery for Bomisu warlords and their officers. The warlords governed the regions on behalf of King Somphouvanh.
Leaders in the region knew Somphouvanh for his brutality, especially after the sacking and massacre of Dok Kulab in 767. However, commerce flourished due to the security provided by the Vientharat government.
Vientharat grew to encompass virtually all of modern-day Bomisu by the 9th century. Trade, art, and philosophy flourished under Vientharat. The economy relied heavily on free slave labor, however, which would later prove troublesome for the authorities.
In 1208, the warlord Ai Ohd of Dok Kulab forced several hundred of his enslaved people to fight in an arena for the entertainment of the public; arenas were popular forms of entertainment, but to that point, paid volunteers had always been the sole participants in arenas. Hundreds of enslaved people died or were seriously injured in the arena. Though accounts differ, most historians agree that on the night of August 13, 1208, a slave rebellion took place in Dok Kulab, contemporaneously called the Dok Kulab Ring Rebellion. The mob of enslaved people was at an advantage because the congregation of warlords retinues from neighboring provinces. The mob found support from the peasantry, who largely resented the disparity between the rule imposed by the Vientharat elite. The Dok Kulab Ring Rebellion raged for 30 days, destroying much of the city by fire.
Fearing a spread of rebellion, King Lamadlavang called his warlords to the capital in Nakhonruang to discuss the situation. They were instructed not to bring enslaved peoples in their retinues, which proved disastrous as news of the slave rebellion quickly spread throughout the country. When the fires in Dok Kulab settled in late 1208, a democratic council government was formed in the south of Bomisu, with Dok Kulab as its capital. Smaller revolts across the country took place, and newly freed people from surrounding provinces traveled to Dok Kulab to escape their enslavers.
When news of the revolt reached Nakhonruang, Lamadlavang raised an army to retake Dok Kulab from the newly formed council government. The troops of Lamadlavang were, however, primarily populated with levies, which were sympathetic to the plight of the enslaved. On the eve of the day of battle, November 1208, military officers who called themselves the Collective of Heaven staged a coup, murdering Lamadlavang and Ai Ohd in their tent. They were also sympathetic to the plight of the enslaved people and were part of a small but growing Taoist religious movement that sought to undermine the legalism of the Vientharat bureaucracy. With their leaders dead, the levies mostly dispersed or followed their warlords back home.
Historians consider the murder of Lamadlavang to be the formal end of the Kingdom of Vientharat. With no heir, Lamadlavang left the country to the various warlords and the council republic in Dok Kulab.
Warring Factions period (1208 - 1301)
The Warring Factions period fragmented the region. The collapse of central authority led to the emergence of multiple warlords from 1208 to 1220. The power vacuum led to numerous conflicts between these factions as they sought to expand their domains.
From around 1220 to 1275, the Warring Factions period saw a series of shifting alliances, betrayals, and conflicts. The democratic council government in Dok Kulab struggled to exert control beyond its borders, facing opposition from warlords who were wary of centralized authority. The populace often bore the brunt of these conflicts, facing displacement, loss of property, and economic hardships.
From the 1230s to the 1260s, the Taoist movement that had played a role in the downfall of the Kingdom of Vientharat continued to gain momentum amidst the chaos. The teachings of Taoism, emphasizing harmony with nature and balance, found resonance among the disillusioned populace and some faction leaders. Orders of Taoist monks sprang up across the country, and Taoist monks often acted as mediators between rival factions and attempted to promote peace. The Taoist principles also influenced the ideological landscape, leading to the rise of factions that sought a more decentralized and equitable society.
By 1275, the constant strife had taken its toll on Bomisu. The population had suffered extensively, and the once-thriving economy had been severely disrupted. This exhaustion and a growing desire for stability paved the way for gradual shifts in power dynamics. A few powerful and resourceful warlords consolidated power over larger territories, creating a semblance of order. They sought to maintain their authority through diplomacy, alliances, and limited conflict.
By the turn of the 14th century, the Warring Factions period began to draw to a close.
Heavenly Kingdom of Bomisu (1301 - 1716)
Dao Nuang Thukkan, a prominent Taoist monk, emerged as a central figure from the Warring Factions period to establish the Heavenly Kingdom. A member of the Order of Harmonious Balance (a Taoist monastic organization), he was revered for his perceived wisdom and compassionate nature.
He convened meetings involving faction leaders, warlords, and representatives from disparate regions. Through skillful diplomacy, he managed to secure agreements and forge alliances among these formerly opposed groups. This diplomatic groundwork paved the way for a peaceful transition to a unified monarchy.
In 1301, Dao Nuang Thukkan's efforts culminated in his coronation as the ruler of the Heavenly Kingdom of Bomisu. He went on to establish a government led by the Order of Harmonious Balance, implementing a bureaucracy to implement his edicts.
Under Dao Nuang Thukkan's rule, the Heavenly Kingdom enjoyed a period of stability and cultural development. His emphasis on education and the arts contributed to a culturally prosperous era.
Dao Nuang Thukkan died in 1335 and was immediately succeeded by Sing Si. His rule was marked by financial instability due to frequent flooding affecting food supplies.
Ming Vua ascended to power in 1382 following the death of Sing Si. Ming Vua focused on revitalizing trade networks. Bomisu became a hub of cultural and economic activity. This period also saw a proliferation of guilds and trade associations.
Chamlin ascended to the throne in 1427. He was a largely hands-off ruler, and chose not to address economic stagnation.
The accession of Su Yin in 1489 marked a turning point in the economic trajectory of the Heavenly Kingdom. Recognizing the need for structural reforms, Su Yin implemented policies promoting entrepreneurship, trade diversification, and investment in infrastructure. Educational opportunities expanded, fostering a culture of innovation and expertise. These changes resulted in a society that valued adaptability and creativity, laying the groundwork for renewed economic growth.
By the ascension of Hong Yu in 1536, the Heavenly Kingdom was thought to have entered a golden age. Hongyu continued and expanded the policies of Su Yun, investing heavily in trade, scientific exploration, education, arts, and culture. The Heavenly Kingdom became an economic powerhouse, with trade relations spanning much of Kesh. This period marked the height of Bomisu's cultural richness and cosmopolitan outlook. Hongyu's legacy left the economy in a highly vulnerable state, however, due to mismanagement of state resources to support his investments in the country.
Dao Nuang Thukkan II, the last ruler of the Heavenly Kingdom, faced a deteriorating economic landscape coupled with ecological challenges of drought. Hongyu's mismanagement of resources and over-investment in public services, coupled with external economic pressures and changing global dynamics, led to an economic downturn. Internal divisions and administrative inefficiencies hindered efforts to reverse the situation.
As discontent grew, factions advocating for reform and greater representation gained momentum. Dao Nuang Thukkan II died in 1660. Democratic factions and social movements advocating for reform successfully orchestrated a transition from absolute monarchy to a constitutional monarchy under Visetha I.
Kingdom of Bomisu (1716 - 1930)
During the existence of the Kingdom of Bomisu, Bomisu experienced industrialization and wide-sweeping economic and cultural modernization. Social and economic inequalities led to instability and its collapse in the Bomisu Revolution in 1930, which saw the rise of the Bomisu Republic led by the cooperativists.
Bomisu under Sengprachanh Keomany (1930 - 1987)
Early rule by Sengprachanh Keomany and the Party of Social Cooperation led to reactionary, anti-modern reforms to reverse industrialization and return the society of Bomisu to agrarianism.
The country entered a period of relative isolation as the cooperativists solidified their hold on power, aided by the Order of Harmonious Balance, the state-sponsored Taoist priesthood. State organs created a cult of personality around Keomany, leading the public to believe that Keomany was solely capable of guiding the nation to prosperity in accordance with Taoist principles.
Keomany's death in 1987, however, led to a power vacuum that sparked the Bomisu Civil War.
Bomisu Civil War (1987 - 1990)
Sengprachanh Keomany died in January 1987. Following his death, Minister-President Loe Somphousiharath called an emergency session of the Kansumnum to begin the procedure for selecting a new Warden. Following three days of closed deliberation, the Order of Harmonious Balance selected Kahoku Thepsenavong. The selection of Thepsenavong was contentious, however, among members of the Kansumnum. There was significant pushback from a bloc of reformists who wanted to end the involvement of religious organizations in selecting the Warden and instead switch to a popular vote by Kansumnum.
The bloc of reformers, led by Napua Saenthavisouk, staged a walk-out from the Kansumnum on January 15, 1987. Accompanied by a throng of several hundred supporters, the reformists marched to the Lotus Temple of Harmonious Balance to demand the religious group end its involvement in politics. When the reformists arrived, they were met by counter-protestors supporting the Order of Harmonious Balance. Scattered among them were semi-organized groups of Taoist fanatics belonging to Phukhao Sidoa (Black Mountain), a new religious movement that believed the deceased Sengprachanh Keomany had achieved apotheosis.
During the confrontation, a student reformist was shot and killed. Scholars are uncertain who fired the first shot, but the prevailing theory is that a member of Phukhao Sidoa opened fire from a nearby building. The demonstration erupted into chaos, with the police using lethal force to restore order. A total of 193 reformers and loyalists died.
Following the confrontation, Napua Saenthavisouk and a cadre of units from the Bomisu Defense Forces issued a declaration that the current government had lost its legitimacy from its failure to prevent the January 15 massacre. They instituted the creation of the Bomisu Liberation Army, and reorganized in the northeast of the country, claiming large swathes of the provinces of Souvanna and Bounthong, thus beginning the Bomisu Civil War.
The Bomisu Civil War was fought primarily by government forces against the Bomisu Liberation Army. There were also a few major paramilitaries that engaged in hostilities and bombings of both civilian and military targets. The most notable of these paramilitaries were the loyalist Phukhao Sidoa and the reformist, left-wing People's Militia.
Fighting through the dense tropical savannah of north-eastern Bomisu led to high casualties on both sides. The single deadliest event of the war was the Noa Tok Sifa bombings on September 21, 1989, carried out by the People's Militia. The bombings targeted the embassy of Akiteiwa and nearby office buildings due to Akiteiwa's material support to the Bomisu government. 303 people were killed, and 460 were injured. The bombing led to the military intervention of Akiteiwa in support of the government. The reformists surrendered in 1990. The leaders of the movement, including Napua Saenthavisouk, were executed, while its members were sentenced to permanent exile.
Golden revolution (1998 - 2004)
The Golden Revolution was a time of economic and cultural growth during the early rule of Kahoku Thepsenavong. On the heels of the Bomisu Civil War, Thepsenavong oversaw the opening of Bomisu to the wider region and world. He implemented several reforms intended to modernize and improve overall the Bomisu economy, especially in agriculture.
Bomisu is notable today for its extensive agriculture, agribusiness, and mariculture industries. Though Bomisu citizens generally enjoy more liberties in the contemporary era (especially when compared to much of the 20th century), the authoritarian government under the personalist dictator controls virtually all aspects of civic and cultural life.
Bomisu has four distinct Köppen climate regions:
- The coastal region experiences milder temperatures than the rest of the country due to currents in the Bay of Ramay.
- The tropical savannah (light blue) experiences a distinct wet and dry season.
- The hot steppe (orange), which is arid and has low annual rainfall.
- The cold desert (pink) experiences fluctuations between scorching heat during the day and frigid nights.
Bomisu is a unitary, one-party republic under an authoritarian personalist dictatorship. The head of state is the Warden of Bomisu, currently Kahoku Thepsenavong. The sole legal and ruling party is the Party of Social Cooperation, whose official ideology is Cooperativism. Cooperativism is a religious, eco-nationalist ideology that draws from interpretations of various social mores and customs in Bomisu, primarily Taoist philosophy and indigenous spiritual practice. The Cooperativists hold that a single individual, supported by a unified party and national polity, is best suited to leading the country, acting as a steward for the country to develop in accordance with the Tao and Wu Wei.
The Warden of Bomisu is a personalist dictator with virtually unchecked political power. The legislature of Bomisu is the Kansumnum, which serves as a largely advisory body to the Warden of Bomisu; in fact, the role of the Kansumnum is largely to codify the decrees of the Warden.
The head of government is the Minister-President, currently Wongduan Siyavong. The Minister-President is formally elected by the Kansumnum every five years. In reality, the Kansumnum receives a suggested appointment to the Minister-Presidency from the Warden, with the election serving as a rubber stamp. The Minister-President is responsible for both acting as the parliamentarian of the Kansumnum as well as forming a government on behalf of the Warden. Each of the 81 representatives of the Kansumnum is elected by their district. The role of a representative is to represent the concerns of their constituents in the Kansumnum, and to relay information back effectively.
The cooperativists, led by Sengprachanh Keomany, were part of a republican force that toppled the Kingdom of Bomisu during the Bomisu Revolution in 1930. Keomany ruled from 1930 to his death in 1987. Kahoku Thepsenavong succeeded him upon his appointment by the Order of Harmonious Balance, the Taoist priesthood of Bomisu.
Bomisu is divided into six administrative regions called phunthi (ພື້ນທີ່), literally meaning "area." The local administrative bodies of each phunthi are appointed by the central government.
The National Court System of Bomisu is responsible for adjudicating all civil and criminal cases. It operates on three levels (ascending from lowest to highest): local courts, district courts, and the High Court of Bomisu.
The Bomisu Defense Forces are the armed forces of Bomisu. It consists of three branches: The Bomisu Army, the Bomisu Coast Guard, and the Bomisu Air Defense Force. The total combined personnel of the Bomisu Defense Force (including reservists) is 300,000.
The vast majority of Bomisu citizens work in, or adjacent to, agriculture and agribusiness. Common crops include rice, various roots and tubers, sugar cane, sweet potatoes, and tea.
Most energy in the country comes from solar and wind. In 2020, Bomisu had 95% energy coverage. Energy poverty is highest in remote communities far from major transportation arteries.
The Bomisu Highway is Bomisu's national highway network. The roadways of Bomisu are most developed along the coast, connecting major population centers.
Taoism is the dominant religion. The Order of Harmonious Balance, a dedicated priesthood, lead the majority of Taoist proceedings in Bomisu.
Religious practices in Bomisu usually incorporate indigenous household deities. Shrines to various deities are common in homes and scattered throughout the country.
Major deities include Sao Rak (ເສົາຫຼັກ, Main Pillar) the deity of homes and structures, Aemkhong Noa (ແມ່ຂອງນ້ໍາ, Mother of Water), the deity of rivers and bodies of water, and Sauangam (ສາວງາມ, Beautiful Lady), the deity of beauty and aesthetics.
The national language of Bomisu is Bomisu.
Bomisu has three levels of education: primary, secondary, and tertiary. Primary and secondary education are compulsory. Tertiary education consists of either university or training in a trade.
Healthcare in Bomisu is free and universal. It's provided by the Bomisu Health Service.
Illegal street racing is the most popular sport in Bomisu.