Subumpam

Subumpam is an exonym. Subum is actually a Pabappa word meaning "because of (military) victory", and -pam is Pabappa for "state" (though it was borrowed into Subnumpamese). It served as the capital territory of the Gold Empire around the year 1950. This was an alliance of states situated around the coasts of the Golden Bay intending to keep Nama, the largest state, from controlling the right of way of all the other states. Nama itself was invited to join the union but did not.

Subumpam is a culture and language spoken just to the west of the ancestral Pabap homeland. They built cities such as Wabula Pipem. The culture died out in this area fairly early, crushed by Khulls and Pabap expansion, but by then they had already explored much of the interior of the continent (reaching 39N in the east) and became the substratum in the territory of Goga. They lived in the vicinity of the area of Blop, but did not settle Blop because there were at the time many other rivers and lakes nearby. The planet was still much colder then, with glaciers quickly retreating but still present in many areas which were much warmer than 32°F. Thus they found that by moving west they could easily find warmer territories, with mild summers but winters just as warm as their original homeland in the south.

The modern name of their territory is Subumpam, but the borders do not correspond very well. Today Subumpam is mostly populated by Poswobs rather than Pabaps, and in its western part there are many Khulls speakers as well.

In the northeast, they settled in what are now the Poswob states of Tuppy, Wawiabi, and Fweb.

In the northwest, they settled in Goga.

Between Goga and Wawiabi they settled all across the north coast, but here they were otunumberd by aboriginals to a much greater extemnt and therefore did not actually create "Subumpamese" settlements, but merely made the existing aboriginal settlements a bit more diverse.

To the southeast of Subumpam, along the coast, is the Pabap state of Pipapi. Its borders today include some land that was originally within Subumpam. In fact the name Pipapi is simply Pabappa's reflex of the original name Pipaippis.

Language

Phonology

Overall the language is "soft" and not intimidating, like its neighbor Kava, and to a lesser extent also like Pabappa and Poswa. It shifted all of its labialized consonants to pure labials, e.g. /kʷ/ > /p/, and then shifted its plain velars to palatals and sometimes on to coronals. Thus there are few dorsal consonants remaining in the language. However, the voiceless ejective /ḳ/ was immune to the second of these changes, and thus survived as a plain velar in the classical form of the language.

It is also unusual in that for most of its history, it had an /r/ but no /l/ sound, the opposite pattern to most og the languages around it. However, Babakiam had neither of these sounds (the 'r' in Poswa and Pabappa is a uvular approximant.)

Vowels

/a e i o u ā ē ī ō ū/ Tones have been eliminated, but the ā tone survives as vowel length. Macrons are also used to tell diphthongs like ūi (/uj/) from simple sequences like ui (/ui/, often [wi]).

Consonants

/p b m f v w/ for labials; /t d n s z r c ʒ/ for dentals/alveolars; /č ǯ š ž j/ for postalveolars/palatals; and /k ŋ/ for the velars. The vowel /i/, be it short or long, palatalizes any alveolars before it, and therefore the palatal series can be considered to instead be /cj ʒj sj zj j/, reducing the number of consonants by four. Voiced stops and fricatives are fairly rare. In syllable-final position, the allowable sounds are /m n ŋ/, /t d n s z c ʒ/, and /k/. No vowels were deleted, so any final consonant in Subumpamese was a final consonant in Gold as well.

Government

Subumpam originated as an alliance of 11 states. Some of these names are given as code words taken from the numbers 1 through 11 in Subumpamese: Bipabum, Nī, Manīa, Vuʒi, Yūez, Yūenan, Pipaippis, Vuʒinī, Tacarapi, Miepabem, and Nańavū. Technicakllky these wouldbntr bew used even as codenames though because they are the cardinal numbers instead of the ordinal numbers.

A map of the Subumpam and the area around it in the year 1954. The purple (but not the pink) states are the eleven nations of the Subumpamese Union. Pipaippis seceded shortly afterwards.

Subumpam is unusually ethnically diverse internally, even for a nation founded by recent immigrants from the islands of Laba. It is not just an alliance of eleven cultures that are different from each other but monolithic inside; they are actually diverse even down to the level of towns. This is due to various factors:

1. Whereas most other settler nations either killed off their aboriginal population or pushed them to a tiny reservation that was excluded from mainstream society, the Subumpamese were peaceful and did not try to wipe out the aboriginals.
2. The Subumpamese happened to settle in an area that was at the meeting points of two very different aboriginal cultures, who were hostile to each other and did not generally mix, so they ended up with both of them.
3. The Subumpamese grew so quickly that they began to take over the territories of other settlers such as the Pabaps, adding them as new minority.
4. The Andanese, a people who preferred to live as an underclass in nations dominated by other peoples than to form their own, were common in Subumpam.
5. Yet more groups of people began moving from Laba to Subumpam as Subumpam became prosperous, and some of these groups of people even had minority groups within them.

Nama is even more diverse than Subumpam, even at local levels, but because Nama never had an ethnic majority, it is seen for the most part as an alliance of microstates rather than one large empire with a lot of little tribes inside it.

Bipabum

Bipabum (also known as Wipabun, Vipon, ʕʷipôn, Bifom, and Pisom) is the "capital" nation of the Subumpamese Union. It is an ethnically very diverse nation. Along the south coast, most people are Pabaps. Unlike most other states, Pabaps living in Bipabum often still speak only Pabappa. They make a living from fishing and do not rely on the government for very much. In the southwest, however, even along the coast, most people are Subumpamese and that is where the capital city of Wabula Pipem is located. It is also the home base of the Subumpamese Navy (Pisčapus).

Further inland, the population is still primarily Subumpamese, but there are is a sizable minority (about 18%) of aboriginals who call themselves Sukuna. These peopke have blended with Subumpamese and created a mixed-race subset of people. The mixed-race people have the religion and culture of the Subumpamese and therefore call themselves Subumpamese. Some of the full blood aboriginals have alos assimilated this way, but not many.

Bipabum is also the target of a lot of immigration into the Subumpamese Union, since Bipabum is the richest state. Most immigrants are from either Nama to the north and west or the Star Empire to the southwest. The Stars are not geogrphically connected to Subumpam and can only reach it by a long boat trip across the sea or by immigrating first through Nama. Nama, however, is hostile to the Star Empire and does not allow most Star people to enter. However, this is difficult to enforce, because many people living on the southern coast of Nama are very similar in appearance and culture to the Stars. The Star Empire considers southern Nama's people and Bipabum's Sukuna minority to be ethnically identical with the Stars, since they are all physically similar: they have dark skin and distinct facial features, unlike the Pabaps and Subumpamese who are mostly blondes, and unlike the Namans who have many racial types but none of them particularly known for being dark. The Stars claim that any nation that has ethnic minorities is a nation of invaders. They say that the only reason Subumpam and Nama are ethnically diverse is because they were originally Star nations that got smothered by immigrants from outside. The Stars have been trying to turn the Sukuna people living in Subumpam against Subumpam and essentially start a civil war, with the intention of not only getting control of the land but potentially also enslaving all of the other non-Sukuna people. However, the Sukuna people have been quickly assimilating into Subumpamese society, especially strongly in the nation of Bipabum.

Moreover, there are two distinct cultures of dark-skinned people who have also moved into Bipabum, mostly on boats with the Pabaps. which means that a lot of the dark skinned people are actually themselves implants. One of these is the Niḳ (Pabappa Nep, Subumpamese Nik). Like Bipabum's Pabaps, they are a fish-heavy culture, and prefer to live along the immediate coast and make a living solely by fishing the ocean. They have not intermarried much with Pabaps because they are much taller than Pabaps and for that matter, all of the other people living in Bipabum. The other group is called the Tarpabap people. They are mostly in Subumpam for the purpose of raising an army to settle the cold, underpopulated interior of the continent, and if successful, also the hot, overpopulated tropics.

Nī This is inland from Bipabum and in many ways seems like a continuation of Bipabum. But it is much poorer since it has no oceanfront and does not have a river that connects it with Bipabum. It does however have a river that connects it to the ocean state of Pipaippis (see below). Nī is the state with the largest Andanese minority, and it also has a lot of Sukuna people.

Manīa A western state with a lot of ethnic diversity. Immigrants from Nama usually stay here instead of moving on to the richer states like Bipabum.

Vuʒi The westernmost state, whose population mostly does not speak Subumpamese.

Yūez Similar to Nī. Has foothills of the Popoppos Mountains, where many Namans live. Has a lot of Sukuna people as well.

Yūenan Similar in geography to Bipabum, but smaller.

Pipaippis

Pipaippis is the smallest state. It consists mostly of Pabaps, who are again mostly concentrated along the waterfront and the rivers leading to it. The Pipaippis River and the bay it feeds into are important sources of power and wealth for the Pipaip people, and they are one of the strongest states despite being the smallest. The capital of Pipaippis is Kaivi Maniyi. Like Bipabum, Pabaps living in Pipaippis often speak only Pabappa and have little to gain by learning another language since they already dominate their society with Pabappa. Pipaippis is unique in that it was originally mostly Subumpamese, but wealthy Pabap people moved in and outgrew the Subumpamese within just 200 years. They are also unique in that they seceded from the Subumpamese Union when they felt threatened, and joined Paba, which they felt to be a safer empire.

Vuʒinī Upland of Nī, this state has a lot of Pabaps, Andanese, Namans, and Sukuna. Yet it is still majority Subumpamese even after all that.

Tacarapi Population is a mix between Subumpamese and Pabaps, with some Andanese`in the southern part. Not much blending of the peoples has taken place because of problems with religion. Pabaps tend to be found furthest east. The people are very poor, and have different religions, but they are more peaceful than a lot of similar nations. Hilly and subtropical, hot in summer.

Miepabem

Miepabem is a mountainous nation consisting mostly of Pabaps, with some unsettled and mostly uncivilized Repilian aboriginal people in caves in the north. Not many Subumpamese live here yet, but they are slowly streaming in from the west. They are famous for their annual festival, similar to the carnivals in the modern USA, which attracts people from all the nations around them and in the end brings money into Miepabem from t he richer nations around them. The people of Miepabem have to work veru hard for it though.

Fimpameinu: Further south than Miepabem, but still very mountainous. Propulation is about 85% Pabaps.

Religion

Subumpam was one of the first countries where religion and politics coincided. Although Subumpam was not a democracy, it did have political parties, and these were all based in religion. Essntially religion determined which political party someone supported, and to change parties meant to change religions. These in turn often corresponded to different ethnic groups, for example the Sàŋhʷṁi religion was only practiced by Andanese, the Sĕyepa religion was only practiced by immigrants from the Star Empire, and so on. However, some ethnic groups had more than one native religion, and that is why the names of the religions are not simply derived from the names of their predominant ethnic group. Sometimes also a religion will reach majority status among more than one ethnic group, and Subumpam was one of the first national empires that successfully spread its religion to other ethnic groups and reached majority status among some of them. The major religions in Subumpam were:

Sisnasi is the native religion to Subumpam, and reached majority status among Kavans when Subumpam took over Kava, and remained after Subumpam fell. Nevertheless, minority religions do exist:

Sàŋhʷṁi (Saumfuma in Bābākiam) was predominant among Andanese people, as it was wherever else they went. The Kavan leadership did not see this as a problem because their own native religions had always been allies of the Andanese.

Sĕyepa was brought over by immigrants from the Star Empire, and has few converts among the native Subumpamese.

Emon is another religion brought over by immigrants from the Star Empire. Its members worship the sun.

Yiibam is the native religion in Pabap territory at this time, and has a few converts among the Subumpamese.

Kâ is another religion brought in from Nama.

Lastly, some people are atheists. There is an organization of atheists named Litila (NAN), but most atheists do not belong to any organization. Furthermore, Litila is most popular in the cold hills of the far east, whereas numerically most atheists are in the capital territory of Bipabum, and have no interest in Litila. When Litila invaded the rest of the Union with crabs, the atheists of all of the other states reaffirmed their commitment to the stability of the empire.

A religion called Si was practiced by birds who had flown in from the Arctic

Culture

In mahy ways, Subumpamese culture resembled that of its more famous relative Kava, since Kava arose from a subset of Subumpam. But Subumpam existed for about 1500 years before Kava did, and participated in many wars. Their original state was, like its neighbors, positioned along the southern coast of Rilola in what is today considered a tropical climate but in the 1900s was merely temperate. Unlike most of the states nearby, Subumpam was not an ethnostate with a single language and religion, but rather a union of five major cultures and several more minor ones. They thus created a very large country, militarily more commanding than any of its neighbors, and set the stage for many future wars in which all of Subumpam's neighbors, despite not being geographically connected, conspired to squeeze Subumpam from all direections.

Subumpam was often also associated with its more famous neighbor Paba, but the two cultures were not particularly closely related, and did not intermarry often until the last years of Subumpam. Their religions were very different as well.

History

The founders of Subumpam signed a treaty establishing a strong central government in the city of Wabula Pipem, and granting themselves powers above all of the "national" governments they ruled over (they used a word fupa, translated "nation", for the ten subnational entities dominated by just one ethnicity and religion and was, here translated "country", for the supranational government they had created). Subumpam had ten fupa districts and one marginal district that was larger than all of the others in both size and popu;lation but did not have full status because it was mostly comrpised of ethnic minorities who did not speak subumpamese and were only agreeing to join because they wanted military protection.

They believed that they needed a strong central government to keep the national governments under control. They were not a democracy and never had been, but they created a parliament in which representatives from each of the 11 nations could vote on issues amongst themselves. This type of setup was common in this world, for example in the even large empire of Nama. They gave smaller, weaker nations extra power to oppose the majority, and encouraged people to form political alliances that were not merely based on ethnicity, as they figured a government based around ethnic struggles would have no actual core politics.

Subumpam was not a pacifist nation, but did have some pacifistic traits. Officially they were only allowed to declare war, even in self-defense, if their primary religion (Sisnasi) was threatened. This meant relatively little because the other countries around them all had different religions, and even within Subumpam there were several different minority religions existing alongside Sisnasi. Sisnasi mythology contained both scientific and moral lessons, and most believers expected these lessons to be infallible and often lost faith whenever they were able to see otherwise. The religion was strongest in the north and weakest in the coastal south, where in the early 2100s a scientific atheism began to gain ground.

The Ice Age War

In 1823, a cold summer caused a famine in Nama that killed over half the population and caused the normally peaceful people of northern Nama to fumble their way southwards through rocky mountain passes looking for help from other Namans and in some cases taking control of farms and gardens by force. Since parts of Nama also bordered Subumpam, Namans entered Subumpam from the north looking for food. Subumpam was doing fairly well during the cold summer because they derived much of their food from the ocean, which had not been affected, but nevertheless, the parts of Subumpam that were invaded were of course the parts furthest from the sea and thus the least well-off during a famine.

The government of Subumpam did not declare war against Nama, because this was not a religious war, and in return the Namans promised not to hurt any of the Subumpamese people. However Subumpam was frustrated as they struggled to find food for the Naman refugees as they knew the Namans could not give anything back, and most Namans admitted they were planning to move back to Nama once the famine was over, unless they found out their own homes had been destroyed, in which case they mostly wanted to stay in Subumpam.

The next summer was also cold, and it became clear that the famine was not just confined to the year 1823. More Namans began to move to Subumpam now looking for food, and some of the ones who had originally stayed in the upland north began to move to the coast now, figuring the food supply would be more reliable now. At first, the Namans had refused to even work for their food, expecting the government to feed and house them for free since it was an emergency. Now, the Namans moving south planned to stay in Subumpam, and therefore offered to assimilate and become low-class citizens. However, as none of them knew how to speak Subumpamese, there was little they could do, and they were severely straining the food supply of Subumpam.

The Subumpamese government asked Nama to stop the flow of refugees, saying that they could just as easily be boated to a tropical area where food was not in short supply, but Nama told the Subumpamese that the refugees were unauthorized and therefore not under Nama's control. In reality, they did not want to move to the tropics because all known tropical areas were populated by their traditional ethnic enemies, the Stars. And so Subumpam was forced to declare war against Nama, despite the fact that the Namans did not specifically threaten the religious life in Subumpam. This was thus an unpopular war even from the point of view of starving Subumpamese peasants, and the Subumpamese soldiers who were going to war against Nama were themselves facing food shortages and could not fight well. Moreover, they realized that they would have to march up steep mountainsides just to get their own territory back, if they assumed the war required that they clear out all the Namans from Subumpam.

The Subumpamese army was at an extreme disadvantage here, as their own territory was full of the Namans that they were declaring war against. Namans living in Subumpam blocked off pathways such as roads and bridges, attacked soldiers, and even threatened to massacre innocent Subumpamese citizens if the Subumpamese army did not surrender immediately. Also, wild animals attacked the humans, since they were suffering from hunger too, and were intelligent enough to realize that humans were food. The army responded by dividing itself into two groups: one to keep control in the homeland, and another to invade Nama. The battalions that chose to invade Nama were the ones that had already been stationed near the border, and were generally the least well-fed since they were already in a famine area. The battalions that stayed behind were actually larger, as they considered protecting Subumpamese civilians to be even more important than winning the war.

The invading Subumpamese faced severe food shortages as they fought, often dying of either starvation or food poisoning as they were forced to eat unripe fruit, poisonous mushrooms, or decaying animal carcasses that had already been mostly picked bare by wolves or other animals. Nevertheless, the Namans they invaded were even worse off, and they managed to push their way over the mountains and into Nama's own territory within another two years. The part of Nama they invaded was called Maimp and its people were called Imps. In 1827, the Imps signed a peace treaty allowing Subumpamese troops the right to stay within Maimp and control the food supply and trade between Maimp and Subumpam. This put a stop to the flow of Namans into Subumpam and the resulting food supply shortages in Subumpam, but made the situation in Maimp far worse than before because Subumpamese troops had to feed themselves almost entirely from Maimp's farms rather than buying food carried along the difficult route up the mountains from Subumpam. The Subumpamese army renamed their occupied territory Wimpim now and enrolled it into the Subumpamese Union.

Meanwhile, many Namans remained in Subumpam, and the Subumpamese government did not have a plan for what to do with them. Trying to resettle them in Nama would be very difficult, they realized, and would likely get a lot more Subumpamese people killed. Subumpam had outlawed slavery in their home territory, and even if they decided to declare that all Namans were criminals or prisoners of war the Subumpamese knew that they could not their own people to accept any kind of mass punishment for them.

Occupation of Wimpim

The Subumpamese army occupying Wimpim soon faced violent resistance from the Wimpimese peasants. The occupying soldiers were embarrassed as they found themselves facing the same problems that they had faced in Subumpam earlier: blocked-off roads, harrassment, and threats against their weakest members (many Subumpamese soldiers had brought family members with them, as was common in military operations in this era). They couldn't understand how a tiny minority of invading Wimpimese Namans had been able to eat comofrtably by taking their food from Subumpamese, but yet when the Subumpamese army invaded Wimpim they found themselves hunting in the mountains for their food because they could not coerce the Wimpimese to feed them. They figured that there were three problems that explained why the Wimpimese always seemed to win:

1. The Namans were much poorer than Subumpamese, before, during, and after the war, and were also a lot more rural. Maimp did not have any cities, merely a collection of hundreds of tiny villages.
2. The Naman civilians were more heavily armed than Subumpamese, because even though they were almost all working in farm-related occupations, they needed to hunt to find enough food to survive, whereas in Subumpam even though they also did a lot of hunting, all of it was handled by a small percentage of the population.
3. The Subumpamese were a lot more reluctant to punish criminals than the Namans, or even most other peoples in the world. Even now, as Wimpim had been enrolled as the 12th state in the Subumpamese Union, Subumpam's army was being told by the governors back home that they were not allowed to bottle up the Namans in Wimpim, and that Namans should be allowed to move into wealthier states such as Bipabum since they were now citizens of Subumpam. However, the Subumpamese government had no power here, as they did not have the power to overrule their own military. Their opinions merely made the occupation of Wimpim unpopular in Subumpam.

Nevertheless, the Subumpamese were there to stay. They were not merely an all-male occupation force intending to serve for three years and then go back home to be replaced by others; whole families of Subumpamese had moved into Wimpim now and they did not want to leave, particularly as the situation was at least gradually improving now that the cold spells had edned.

The native religion of the Imps was called Alaaila or Popasopa. Very few Imps converted to Sisnasi, and in self-defense the occupying Subumpamese became more strongly religious over the next generation. They had declared Wimpim to be in a state of peace now, and removed the blockade, which meant that Imps could move into the rest of Subumpam if they wanted to. Most Imps stayed in Wimpim, and those who did move mostly moved to areas with other Imps rather than trying to learn Subumpamese and enter mainstream society. Thus, they stood out even from other minorities within Subumpam. Since Wimpim was the poorest state in the Union, anyone moving from Wimpim to Bipabum became a member of the lowest class.

The Subumpamese living in Wimpim gradually began to move back to the south, since they realized Wimpim was always going to be poor, and life was better along the coast. As they moved out, Namans from other parts of Nama moved in. Wimpim had three major groups now: the native Imps, the Subumpamese, and the non-Imp Namans. The Non-Imp Namans were nevertheless of the same religion (Alaaila) as the Imps, and it seemed logical that if a new war in Wimpim were to erupt, it would be the two Naman groups versus the Subumpamese. In the late 1940s, the Subumpamese governors of Wimpim were made to sign a resolution that the government of Wimpim was intended to serve the interests of Namans only, and that the Subumpamese were not welcome. The Subumpamese considered themselves civilians now, but were still mostly living in areas that would be important during a war, and were still better armed than most Subumpamese since they needed to rely on hunting to secure their food supplies.

In 1952, Wimpim seceded from Subumpam, and declared war on Subumpam. They had worked out an alliance with Paba, Nama, the Star Empire, and the Subumpamese state of Vuʒi (a western state populated mostly by Vuʒians who had only joined for economic reasons). All combined, these allies had a population well over 20 times the population of Subumpam. However, in reality, the alliance was merely a formal declaration that the governments of these five entities all agreed that Subumpamese presence in Wimpim was unwelcome, and that Wimpim wanted to return to being a subject of Nama. Nama did not actually intend to invade Subumpam, and the Star Empire had joined the war only in the hopes of being rewarded with Subumpamese territory if the war were to go deep enough. In reality the Stars hated Nama much more than they hated the Subumpamese or anyone else. Likewise, Paba had joined the war because Nama forced them to, but even Nama did not expect the Pabaps to risk their lives fighting in Subumpam.

Nevertheless, the large empires around Subumpam merely had to dip their fingers in order to cause deep open wounds in Subumpam, and the fighting in the War of 1952 was far more brutal than the fighting in the War of 1823. The Wimpimese immigrant community in Subumpam was divided: some fought for Subumpam, some fought against Subumpam, and some focused on killing other Wimpimese. Other minority groups in Subumpam also erupted, particularly the Vuʒians. Lately, Vuʒi had come under close scrutiny from the rest of Subumpam for taking wealth away and giving nothing back. They were not in a position to cause violence, but they did disrupt shipping whenever possible.

Originally, Wimpim had planned to secede and fight a mostly defensive war. But as they heard about the violence occurring in Subumpam itself they asked Nama for help in supporting a ground invasion of Subumpam, essentially a revenge occupation intending to put all of Subumpam under Naman control. Nama refused the offer, because Subumpam was not an enemy of Nama as a whole, and they knew that Wimpim was not capable of causing much damage to Subumpam on its own. But Nama, acting on its own, sent its navy southwards along the coast of Subumpam, blockading the western half of Subumpam from all outside help. They did not think they would be capable of extending their reach all the way across and hoped that the fact that the eastern half of Subumpam's coast was largely under the control of Paba anyway would help the Subumpamese realize that they were completely surrounded on all sides, land and sea. (Despite its population, all of Subumpam was just about the size of Bulgaria on Earth.)

But the Subumpamese military, fearing the worst, refused to surrender, and the war continued until Nama's army, led mostly by commanders from Maimp, had occupied the entire Subumpamese Union with their coalition force consisting of Imps, non-Imp Namans, Vuʒians, Pabaps, and Stars.

The Treaty of 1956

The war ended with a treaty punishing Subumpam for its actions and allowing it to remain independent but assigning it a status mostly inferior to its neighbors. Some points in the treaty were:

1. Maimp is returned to Naman control with its present borders.
2. Nama is permitted to retain Subumpamese prisoners of war as a slave class indefinitely. They cannot be repatriated to Subumpam.
3. A parallel government is created in Subumpam that applies only to Namans living or visiting there. It is not an autonomous state because the Namans are not concentrated in just one geographical area. Essentially they were adding Subumpam to the Naman Dissenter Union as yet another state, but applying this status only to the small subset of the population of Subumpam that was ethnically Naman. This was a compromise between the few people that wanted a total Naman takeover of Subumpam and the much larger group of people that wanted Subumpam to be at peace and stay independent. They also write that this parallel government has the right to vote for the rest of Nama to invade Subumpam, since they belong to Nama, not Subumpam.
4. The state of Vuʒi is returned to Subumpam, but given war reparations and is exempt from certain taxes that the other Subumpamese states must pay. It is the only state within Subumpam that will retain a separate army and navy. This was done only after the people of Vuʒi refused both independence and incorporation into Nama.
5. Naman ships are allowed to use Subumpamese ports, including for military use, and Namans are allowed to do business on the Subumpamese mainland, not just in port cities.
6. Subumpam must supply food to surrounding nations during times of famine, with no compensation paid to the Subumpamese government.
7. A small range of mountainous areas in northern Subumpam is also turned over to Nama. This excludes areas that are majority-Pabap instead of majority-Subumpamese. They are adjacent to Maimp, but not considered part of Maimp because their population was almost entirely Subumpamese. This was done to take away strategic mountain hideouts from the Subumpamese army. Thus a large number of Subumpamese people were living in Nama now. These Subumpamese people are also subject to slavery, although that is in the hands of the governors of the new state. Even Nama was not confident that they could enslave a population that large even if they were confident they could seal its borders and control it militarily.
8. The Subumpamese military is reduced in size, and subject to some control by Namans to ensure that they are not preparing for yet another war against Nama or against a more delicate ally of Nama.

Despite the fact that Subumpam had been conquered by a coalition of Paba, Nama, Maimp, Vuʒi, and the Star Empire, the rewards in the treaty excluded Paba and the Star Empire. They excluded the Stars because Nama knew that the Stars had only fought in the war in an attempt to stop Nama from gaining too much power, and that although they had pretended to care about Subumpam's abuses of Namans during the occupation of Wimpim, what they really wanted was to get a foothold in Wimpim, and thus Nama, for themselves. The Star army did not actually kill any Subumpamese and carefully avoided situations in which they would be forced to choose between unwillingly killing Subumpamese soldiers or disobeying the orders of the Naman commanders. However, they were not neutral; they assisted the Naman army with supplies and ships due to the fact that Nama did not have a lot of natural harbors in which to raise a navy.

As for Paba, they were not rewarded because they contributed very little to the war, largely because so many Pabaps lived in Subumpam peacefully already that they did not want to lose their comforts by becoming yet another enemy of Subumpam, even in a war they were guaranteed to win. Paba had sent its army in to occupy the areas of Subumpam where most Pabaps lived, but they were ordered not to kill anyone unless they were first attacked by the Subumpamese army (not civilians).

Relations with the Star Empire

See Star Empire for longer summary.

Around 1958 AD, as Subumpam was being humiliated by the treaty with Nama, the Star Empire (located partly in modern-day Taryte) asked Subumpam to join as a single state. The Stars wanted to make an alliance with Subumpam against Nama because the Star Empire was located on the western shore of the Gold Sea, and Subumpam was located on the eastern shore. If they joined forces, the Stars figured they could control all shipping through the Gold Sea and wall up Nama. The Subumpamese government was wary of this offer, since they themselves did not have anything against Nama, and did not want to risk being dominated by a foreign power so soon after their birth since the Stars told them they would only get one vote instead of eleven (for the 11 nations of Subumpam). But the threat of military action against Subumpam by surrounding nations other than Nama led the rulers of Subumpam to agree to the alliance, thus creating the Gold Empire.

Subumpan signed a pact with the Star Empire that merged the two empires into one. The new capital was placed in the far east, in the state of Pipaippis. The people of Pipaippis rebelled against their new controllers, and pulled out of the union. In response, the Star Empire abolished the Subumpamese military and made them the only member of the alliance without a military. Although they could still vote on resolutions, the western Star states knew that they could control how Subumpam voted by threatening military action against them if they did not obey. This was especvially difficult when the Stars themselves were divided on an issue, as the Subumpamese representatives realized that no matter which way they voted, they would be severely punished by someone for it.

Notes

Despite being commonly associated with Pabap culture due to similarities in appearance, culture, and language, the two groups are not particularly closely related. Both tended to have blonde hair, but they had different facial features. Subumpamese people were taller but markedly thinner than Pabaps even from the earliest days of their coexistence. However, they commonly blended with each other due to the close proximity of their nations. However, both groups blended more with Andanese, who were still numerically superior at this time.

Subumpam in the Gold Empire

The Gold Empire, also known as "Star Empire II", also included Subumpam. It was very much the same setup as the Star Empire I, but less abusive and less violent. Around 2080 AD, Subumpam signed a pact to enter the Gold Empire, and remained until the Vegetable War which ranged from 2662 to 2674.

Subumpam after the Vegetable War

During the Vegetable War, Subumpam suffered even more. A species of crab known as the liui (also liwi, ribi, wiwi, lìʕʷi, etc) crawled up from the ocean and ate most of the Subumpamese people. They had been being bred by a minority in Subumpam known as Litila, as Litila was unhappy being an impoverished mountain nation and felt they could make themselves bigger if they adopted nonhumans into their army. They were surprised when the crabs achieved victory and even more surprised when they celebrated the victory by eating the humans who had bred them to be so strong. As Litila was in the far north of Subumpam, the crabs needed to cut their way through all of the rest of Subumpam just to get back to the ocean.

Paba rescued the Subumpamese, who had died in enormous numbers without being able to kill a single crab. Most of the soldiers in Paba's army were Tarpabaps, and they stayed in Subumpam after the war. Most of them married Subumpamese women even if they were already married back home, as the war was very long. Thus a new ruling class known as Merar was created. More Merar people immigrated from Paba to Subumpam after the war was over and established a new military governemnt in Subumpam. At first, they promised the Subumpamese people that Subumpamese people would have no voice in the new government, as they blamed the Subumpamese for being so masochistic that they had destroyed their own nation several times over. The Merar actually genuinely believed that the best governemnt was a military occupation government dominated by a race of people foreign to the land they ruled over. However, as they had married Subumpamese women, and some of these were war widows who already had Subumpamese children, for all practical purposes the Merar were a blend of the Tarpabap soldiers from Paba and the native Subumpamese people. Almost all of the Tarpabaps were men, and almost all of the Subumpamese were women, so they married each other and almost completely blended togtheer. In previous eras, two people so different from each other in race and religion suddenly merging in this way would have been unthinkable, but in the aftermath of a war which had killed the vast majority of the population in the most gruesome way imaginable, nothing was impossible. But even so, the religious differences between the two cultures emerged soon afterwards as a wedge dividing them apart.

Ethnic groups

Ethnic groups living in Subumpam did not correspond very well with the national boundaries of the 11 states within the Empire. A listing is below:

Subumpamese The majority group. Originally, even the Subumpamese had been an alliance of ten cultures with their own languages but the same religion, but they came to see themselves as one when they formed into a single country in the early 1700s.

Andanese Very common throughout the Empire, the Andanese have historically preferred to live in other people's nations rather than build their own, even if it means living as an underclass.

Pabaps The Pabaps traditionally lived east of Subumpam, but Subumpam expanded to take in the western fringes of Pabap territory, which resulted in the states of Pipaippis, Miepabem, and Nańavū (though Pipaippis, whic his not contiguous with the other two, became majroity-Pabap only with additional iimnigration).

Stars Immigrants from the Star Empire, who are actually a large number of cultures rather than one, but who nevertheless, when immigrating into Subumpam, came to identify themselves simply as Stars rather than as immigrants from their original home state.

Sukuna A dark skinned aboriginal minority in Subumpam.

Repilians A light skinned aboriginal minority in Subumpam. Known for their strong tendency for their women to be taller than their men.

Namans Immigrants from the very large and diverse Empire of Nama. As above, they are not a single culture, but a cooperation of hundreds of distinct tiny nations, with no majority and no single dominant culture that controls the others. Nevertheless, once in Subumpam, they have always tended to stick with other Namans and to give up their subnational identity in favor of just calling themselves "Namans". However a partial exception to this trend is that Repilian people from Nama often live with other Repilians rather than with other Namans.

Nik A tribe of very tall, thin, dark-skinned people who immigrated from Laba.

Tasnu Also known as Tarpabaps, this is another tribe of very tall and thin dark skinned people who immigrated from Laba, but they are not closely related to the Nik. Unlike the Nik, they are not stereotypically happy with being a minority under another nation's umbrella and instead want to use Subumpam as a stage from which they can raise an army to conquer the interior. As their name suggests, they are commonly seen with Pabaps, some of whom are also interested in settling the interior, and have already given up their native languages in favor of speaking Pabappa. A smaller number of Tasnu people have moved elsewhere on Rilola, but they are mostly dependent on Pabap-built ships to get around. Around 2686, they conquered Subumpam and made it their new homeland.

Exploration of other areas

In 1974, Subumpamese sailors attempted to reach Baeba Swamp, but their ship was captured by pirates and they realized that they had to pass through many nations in order to get somewhere like Baeba. They realized that if they wanted to grow, they would have to grow over contiguous territory. But currently, all of the land around them was controlled by Nama, which would not let them in.