Yoshimo's past in Kara-Tur?

[Lemernis]

As the mod stands, our dialogue is mostly story-driven regarding the subplot. The 'voice' we have given Yoshi emerges through that story. Hopefully attention flows more to story than the idiosyncracies of Yoshi's voice as a personality. Because everyone has their own internal mental template in their own imgination of what Yoshi sounds like. Icen and I both have him speak slightly differently, as we sent edits back and forth. Players will each have their own individual sense of how Yoshimo "ought" to sound.

 

So... with that in mind... Players, do you want to learn more about Yoshi's more distant past in Kara-Tur? And how he came to be the person he is?

 

As a writer I would find that an interesting challenge. The downside to something like this is that everyone forms their own mental template of the NPCs--and in that sense too much definition can upset each player's idiosyncratic view of Yoshimo. Maybe it's better to leave it fuzzy.

 

The subplot already casts some echoes onto Yoshi being a devout worhsipper of Ilmater, and of True Neutral alignment (i.e., that TNs show a tendency to favor the underdog in any conflict in order to balance the scales, which is consistent with a follower of Ilmater). No doubt his more distant past would explain this aspect of his character better.

 

Players would have the option to skip any conversations about Yoshi's past in Kara-Tur. So in that sense it's just additional content for any who may be interested.

 

I ask this partly because, personally, myself I'm not a big fan of mods that assume too much about NPCs. And I wonder if mods that draw out the character quite heavily don't actually tend to disappoint a great many players. Because that mod author's content is probably always going to feel somewhat dissonant with whatever feel for the character a player has unconsciously developed in the back of his or her own mind. You know what I mean?

 

Anyway, I'm curious to know what people think. Should I presume to dream up more of Yoshi's past, i.e., more material that makes the character tick?

[Lemernis]

There's a source book available for Yoshimo's homeland, Kara-Tur.

 

Kara-Tur is ancient China [edit: oops, turns out it's the entire far east 'orient', not just China, sorry] plain and simple. That real world culture is directly transposed by the developers to the Forgotten Realms.

 

Some questions about Yoshi's past that occur to me:

 

* How long ago did Yoshi leave Kara-Tur, and how long has he been in Faerun, specifically?

 

* How and why did he become a bounty hunter? Was it before or after he left Kara-Tur? Perhaps a somewhat different but fairly related thiefly background in Kara-Tur translated well to being a bounty hunter in the west?

 

* How and why did Yoshi come to worship Ilmater? Ilmater is a western god. Yoshi hails from the Far East. There is little to no cultural exchange between Faerun and Kara-Tur on Abeir-Toril. The Faerunian pantheon would not be known to Kara-Turans. So Yoshi had a religious conversion at some point in Faerun. (I suppose it's plausible that an Ilmateri "missionary" could have journeyed to Kara-Tur and converted him there; but I've never read anything to that effect happening in the lore.)

 

* Did Yoshi belong to a Kara-Turan secret political society or tong? Which one?

[Icendoan]

There's a source book available for Yoshimo's homeland, Kara-Tur.

 

Kara-Tur is ancient China, plain and simple. That real world culture is directly transposed by the developers to the Forgotten Realms.

 

Some questions about Yoshi's past that occur to me:

 

* How long ago did Yoshi leave Kara-Tur, and how long has he been in Faerun, specifically?

 

I would imagine that it is long enough to gain a little reputation, but not long enough to know everything about the customs and people of the land. Judging from the BG1 PC, perhaps about 6 months.

* How and why did he become a bounty hunter? Was it before or after he left Kara-Tur? Perhaps a somewhat different but fairly related thiefly background in Kara-Tur translated well to being a bounty hunter in the west?

 

You remember Oublek in BG1? Quick cash for someone desperately needing supplies. Someone of already a more ninja type skill would find this a fairly easy way out.

* How and why did Yoshi come to worship Ilmater? Ilmater is a western god. Yoshi hails from the Far East. There is little to no cultural exchange between Faerun and Kara-Tur on Abeir-Toril. The Faerunian pantheon would not be known to Kara-Turans. So Yoshi had a religious conversion at some point in Faerun. (I suppose it's plausible that an Ilmateri "missionary" could have journeyed to Kara-Tur and converted him there; but I've never read anything to that effect happening in the lore.)

 

Is there an equivalent Kara-Turan god? If not, it is no surprise that he took on a western god. Also, being in a religious circle is an easy way to gain support and backing in a new situation. Thinking from a completely survivalist point of view, as a lot say in BG1, Numbers == Survival. In his current plight, being a probably poor and homeless foreigner, with few friends and less backing, Ilmater is nearly a natural choice.

* Did Yoshi belong to a Kara-Turan secret political society or tong? Which one?

 

I don't know enough DnD Lore for that question. My guess is yes, and he got banished or something similar due to political upheaval. Perhaps his group were toppled, and any members disgraced, or similar.

 

Icen

[lac]

There have always been racial minorities in China. Is Yoshimo the equivalent of

Han-chinese? Mongol? Korean? or the more obvious Japanese?

[Icendoan]

Well, from what little I know of Kara-Tur, he could be from one of the other provinces of the region, but having a power group collapse on it would be far more fun.

 

(I can easily see a quest in it)

 

Icen

[Lemernis]

Just to be clear, it's ancient China [edit: actually the entire 'far east', sorry for the mistake here] although it uses different names, i.e., it's not here on our earth but set on another fantasy planet altogether. Some things keep the Chinese names, though, eg, the source book refers directly to Kung Fu, Feng Shui, the I Ching, etc.

 

The book details various geographical regions, which I'm sure have real world alanogs, though I'd have to research more than I care to to tell you what they all are:

 

Shou Lung

T'u Lung

Tabot

The Plain of Horses

The Nothern Wastes

The Jungle Lands

The Island Kingdoms

Koryo

Kozakura

Wa

 

FYI, here is the section on secret political societies and tongs. There's some good stuff here that easily lends itself to a background for Yoshimo:

 

Secret Societies of Shou Lung

 

In good times, the bureaucracy is not corrupt, and the Emperor is just and merciful. But there are many times when this is not the case. In these times, the secret societies, or tongs, arise.

 

Secret societies are everywhere in Shou Lung--not unusual in a land where the government is strictly controlled and secret agents of the Ministry of State Security are everywhere. The tong is the common man's best way of causing change in the highly stratified society of the Empire. There are secret societies on the streets of a Karatin river slum, and secret societies in the chambers of the Imperial Palace. It is even rumored that the Emperor has brought members of the dread Kuo-tan Tong from his home province of Kao Shan to serve as his special agents from time to time.

 

The secret society member can be many things, depending on the nature of his society. He may be a protector of the weak, fighting valiantly to defeat corrupt officials or right a great wrong. He may be a brigand or a criminal, who spins a web of terror and fear over the night-time city. In all cases, he is a creature of the underworld, who uses a vast lattice of connections, spies, and enforcers to accomplish the society's aims. The secret society member dares not come into the open; his objectives will surely cause his death or imprisonment.

 

The secret society recruits young men and women of all ranks. The prospective recruit is often approached by close friends or family members. They carefully sound out his interests and political beliefs. Eventually, the recruit is invited to meet directly with members of the tong, where he is sized up for potential. If he measures up, he is invited to join the tong directly. If he accepts, he undergoes a process of initiation, in which he swears allegiance in blood, learns the secret code words and rituals of the society, and is assigned his first mission on behalf of the society. If he turns the offer down, he is usually killed, for the tong cannot risk being exposed by an outsider.

 

The secret society may encompass several thousand members, such as the immense Tsui Tong of Kao Shan Province. Or it may be a few a dozen people. Most societies are arranged in groups of three people. Only one of these three knows the name of his superior within the tong. In turn, one other member of his superior's group knows who they take their orders from. In this way, secrecy is maintained.

 

There are two common types of secret societies; political and criminal.

 

Political Secret Societies

 

Political tongs exist to accomplish some type of goal. Often times, this may be a simple as overthrowing a corrupt or evil official. At other times, the goal may be more complex; a secret society might be formed to influence the mandarinate to pass certain laws.

 

Political tongs differ from criminal tongs in that they are not interested in money. They are less likely to engage in murder or extortion, unless it is a means to accomplishing a specific end. They are usually smaller than criminal societies, and recruit their ranks mostly from the mandarinate, the court, and the bureaucracy. Political tongs most closely resemble revolutionary parties, and only become large when they are about to revolt or overthrow the opposition.

 

The Society of the Purple Lotus

 

Formed during the reign of the previous Emperor, the Purple Lotus Society was originally founded as a group of outstanding poets and calligraphers, mostly the sons and daughters of the noble class. The seventh Emperor Chin, being more cultured and aesthetic than strong, favored the arts and the company of graceful, beautiful people. New members of the society are chosen annually, at the New Year, based on submitted samples of calligraphy or poetry. A ritualistic initiation includes the burning of money, artwork and rare items.

 

Society members once had constant access to the Emperor at any time, but the new Emperor Kai Chin is less impressed with the society, and considers them a dangerous nuisance. Their secret goal is to reestablish the power of the noble class, particularly by undermining the authority of the bureaucracy. Their languid appearance and manner are extremely deceptive, as they are not above assassination, blackmail and kidnapping to accomplish these means. They are particularly fond of poison. Members are recognized by wearing violet scarves or violet lotus blossoms.

 

The Society of the Kuo-Tan

 

In the centuries following the ascendancy of the infamous Tsui Tong, the original founders became disgusted with the tong's criminal behavior. They left the Tsui and established the rival Kuo-tan secret society. One of the most powerful current members of the Kuo-tan is the maternal grandfather of the current Emperor Kai Chin, and the tong has operated out of his family holdings since 2560.

 

The Kuo-tan is devoted to the secret support of the Empire by any means, whether legal or not. As a secret ally of the Emperor, they have his tacit authority to investigate corruption, evil and vice in court or abroad. When a young noble plots to raise an army against the Empire, it is the Kuo-tan who arrange his disappearance. When a corrupt official steals from the poor, the Kuo-tan secretly empty his treasure houses and redistribute the wealth to its true owners. The Kuo-tan are feared by a great many people, of all ranks of life, but especially by the Tsui Tong, with whom they have waged a bitter war for generations.

 

The Seventy-Two Society

 

The name has no connection to the purpose of the society, but was chosen by a powerful feng-shui master as well-omened. The organization is located in Wa K'an and in fact is openly recognized in the city of Hsiang under its guise of a wealthy merchant's club. Its intent is to overthrow Imperial rule in Wa K'an, and make the province independent. This tong is quite strongly backed by the government of Wa, who see the Seventy Two Society as an excellent way to infiltrate spies into the Empire.

 

The society is recognized by its symbol of three black marks across the back of the left hand.

 

The Society of the Jade Empress

 

Appearing harmless enough at first, the Jade Empress Tong is made up of nobles from Hai Yuan, whose donations provide for the upkeep of the magnificent Temple of the Jade Empress. It is said, of course, that her intercession with the Sea Lords allowed her husband to become the first Emperor of the Hai Dynasty.

 

The society secretly plans to place a Hai pretender on the throne. To accomplish this, of course, will require the murder of the entire Imperial Family-a plan requiring many years of preparation. The Jade Empress Tong has allied with highly placed monastic orders within Hai Yuan, allowing them to field an army of some strength. As for now, their efforts are most concentrated in eliminating the lower levels of opposition within the bureaucracy.

 

The Many-Hued Peacock Society

 

One of the oldest of all secret societies is the Many Hued Peacock Society. This group has been in existence for approximately 500 years. The society has its base in the nobles and is dedicated to the overthrow or undermining of the bureaucracy (and thus the Emperor). Not surprisingly, the Emperor considers them criminals and has gone to great efforts to eradicate them.

 

The society is ruled by the Inner Council, a group of men and women who direct the actions and make long-range plans for the group. They are notorious for the great extent of their operations, taking a long view that may last 100 years or more. This is greatly aided by the fact that all the members of the Inner Council are 100 years or older and at least three date from the founding of the society. It is only through magical devices, spells and mental control that they have retained their youthful appearances of 60 or 70 years old. In addition, this extreme effort to deny death has contributed to their great wisdom and perception. Were it not for their role and desires to bring down the Empire, these men and women would be hailed as great wise men.

 

Curiously, in its pursuit of its goals, the Many-Hued Peacock Society has been indirectly and directly responsible for saving the Empire from destruction more than once. In its struggles against the Emperor, the society has often foiled the plans of the Gorath, a shadowy and mysterious creature who rules the Royal Vagabonds. Ostensibly serving the Emperor, this creature actually takes its commands from a greater power in the Celestial Bureaucracy--for remember, Shou Lung is a mirror of all things in Heaven. There are intrigues on the Red Earth and there are intrigues in the Heavens. By foiling the Gorath, the society has actually prevented machinations against the structure of the Empire itself.

 

The Royal Vagabonds

 

Not properly a secret society, the Royal Vagabonds are a secret clan in the service of the Empire. All members of the clan are ninja (called vagabonds in Shou Lung). Not an official part of the government, the vagabonds still report to the Minister of State Security and the Chief Imperial Censor. Their task is to carry out those missions the Emperor desires--a feared enforcement arm of his secret police network. Few know the identities of fellow members and no one outside the clan can positively identify a vagabond. This uncertainty works to their advantage, since it spreads fear and suspicion among the enemies of the Emperor. The only positive means of identification is a magical sigil borne on the chest of each man. When the appropriate phrase is uttered, this sigil (normally invisible) glows brightly.

 

The leader of the clan is known only as The Old Man, although she is neither old nor male. From her headquarters somewhere in the Forbidden City, she directs the activities of the clan. She is aided by a creature called the Gorath of uncertain and unknown origin, but of known power and strength. Unknown to everyone, this creature secretly serves the Undersecretary of the Minister of War in the Celestial Bureaucracy, a being who has designs on the post of the Celestial Emperor.

 

Criminal Tongs

 

The original criminal secret societies have their roots in the infamous Tsui Tong of the Black Cycle. Unlike the political secret societies, these tongs are devoted to a reign of murder, crime and terror. Besides their many illegal activities, the criminal tongs are not above hiring themselves out as enforcers, working for corrupt officials and ambitious warlords. Their weapons are muscle, kung fu weapons, poison, arson and murder. Each criminal tong has its own ch'eng po, or enforcer section, heavily armed and willing to face even the magistrate's own guard. Each tong is commanded by a Dragon Lord. The Dragon Lord directs the activities of five Tiger Generals, each in charge of a ch'eng po of ten or more men. Women are equally represented in tong leadership, and are known as Dragon Ladies and Tigress Generals.

 

Unlike the yakuza of Kozakura, whom they somewhat resemble, the tongs of Shou Lung do not wear identifying tatoos. Instead, each society has its own symbol--a color, a pin, a hair style or a piece of clothing--which serves to mark a member. The wide number of symbols makes it extremely hard for the authorities to uncover the criminal tongs and their work. The tongs also use complex hand-signals and code words to communicate, making it nearly impossible for an outsider to penetrate their organizations.

 

Most criminal tongs operate under some type of legitimate front; a charitable organization, an orphanage, or a neighborhood business. Like the yakuza, the tongs often divide the city into wards, one to each of the five Tiger Generals. Within the ward, the Tiger General and his ch'eng po are the law. They look after their own neighborhoods, aiding those in trouble with the magistrate's guard, bribing officials, running gambling and wine houses, and killing any invaders to their territory.

 

The Tsui Tong

 

One of the most powerful and infamous secret societies of all time, the Tsui Tong are the literal masters of the city of Kai Shan, and control much of the surrounding province of Kao Shan as well. A powerful criminal organization with over 3,000 members, the Tsui began as a secret society dedicated to overthrowing a corrupt overlord. In this, they were aided by the hero Wo Mei. But in later years, the Tsui became corrupt themselves, engaging in robbery, murder, extortion and terror.

 

The Tsui have an information network unequalled even by the Ministry's Secret Police. Within their stronghold, the Black Rock Fortress of Kume, located in the central city of Kai Shan, they have amassed great records of events, people and places. Part of this fuels their ever-expanding blackmail and extortion business, but the Tsui are also information brokers, selling secrets to the highest bidder. It was to the Tsui that the one-day Emperor Wo Mei went, to locate the Impossible Palace and recover the Silver Flower Sword of Tan Ming.

 

The Tsui are also a powerful political force. Often, the bureaucracy has called upon the Tsui for information or to control rebellion in the frontier provinces. In turn, they have demanded and received a number of concessions. No Imperial troops are quartered in the city of Kai Shan; there is no magistrate or guard, and the Tsui run the city pretty much as they like. Within the province, they are free to conduct their gambling operations as they wish, opposed only by the Kuo-tan secret society. Recently, this freedom has been curtailed by the Emperor Kai Chin and his Kuotan allies, leading to speculation that the Tsui may soon strike back at the Jade Throne itself. The Tsui are recognized by the symbol of a black handprint on the face, or a black scarf knotted around the neck. The scarf is also used as a strangler.s weapon, a common Tsui method of assassination.

[Lemernis]

Just brainstorming here:

 

I could See Yoshi having belonged to a criminal tong. Yoshi has a sociopathic streak, it seems (judging from his comment about the city and 'all its accumulated wealth'). But perhaps that could be limited mainly to greed, and feeling entitled to acquire wealth any way he can.

 

Perhaps Yoshi's duties in the tong grew increasingly more hateful to him. And with it growing on his conscience he felt a need to make a clean break with that life, and so he left Kara-Tur. A past within a viscious criminal tong--especially when it involved victimization of simple peasants and merchants, or Good-aligned nobles--would work well to explain his conversion to Ilmater.

 

The TN alignment in D&D is frankly weird to begin with. So I think it may be enough to say that Yoshi's natural inclination has always been to support the weak when they are subjegated by the strong.

 

If the tong had Yoshi preying upon innocent members of society, that would have sparked his concience into the decision to leave that life behind. But when he traveled abroad he found himself relying on the skills he had acquired in the tong, i.e., criminal thieving skills which lent themselves well to collecting bounties on fugitives. Perhaps he would take bounties only on criminals who clearly preyed upon the weak. His own background as a criminal could lead to a need to purge that aspect within himself, which he enacts by hunting down fugitives and bringing them to justice.

 

It may have taken Yosho a while to work his way to Amn. Perhaps he sailed from Shou Lung around the sourthern end of Kara-Tur, eventually arriving in Durpar. Then he might have traveled north on the trade roads through Mulhorand to the Sea of Fallen Stars. He could have then sailed north and spent a fair bit of time in Vast, perhaps mainly in Tsurlagol, where perhaps he first started his career as a bounty hunter. I would then have him spending some time sailing the Sea of Fallen Stars on some pirate ships. Perhaps from there to Sembia. Then Turmish and the Vihlon Reach. And eventually Tethyr and Amn. Anyway, the main idea is that he could have traveled quite bit in eastern and southern Faerun, living by his wits, relying on and honing his thieving skills to survive.

[lac]

more brainstorming:

 

Have Yoshi have a past as a reasonably content member of a Criminal Tong. The sort of person who isn't very reflective, doesn't consider the consequences of his actions, and isn't much interested in questions of morality. He might not be TN at this time,

either. One day while travelling (on a ship?) he is captured (by pirates? by slavers?) and is forcefully brought into Faerun.

 

Going back to Kara-Tur is not an option. People who spend time in the West are considered corrupted by it, and not welcome. Yoshi is stuck with having a past that he now abhors, without have any ideals beyond a general case of sympathy for the weak and the undertrodden.

 

Using his skills to hunt criminals for the wronged strikes him as a useful path to redemption. Ilmater is attractive to him because Ilmater offers a path of redemption.

Now, of course, the problem is why does Yoshi find new things to dislike about his own character through his betrayal of the evil mages? Why isn't this the sort of action that he finds redeeming?

 

It could be that Yoshi has decided on a fairly solopcistic existence. That is to say, it is not the evil consequences of his past and current actions _on others_ that is bothering him so much as the effect of his actions on his own soul. Having embarked upon the venture to destroy the 3 pirate wizards, for reasons that seemed morally virtuous at the time, he found himself engaged in evil acts all as part of establishing his own cover. He found that he could drop back into the old patterns, the old ways of the Tong, and he was reasonably content to do so.

 

If he had continued to work with these people, he would have ended up as corrupt as they were. And he could not help but like them. He had the classic problem of the spy/infultrator, of coming to identify with the target group. He saw the youngest as, in many ways, a younger version of himself, and thus equally redeemable. And now his head is in a particular state of mess. Associating with criminals is bad for the soul. Associating with non Kao-Tur may be bad for the soul. Associating with the clergy of Illmater gives him too much to think about. Decent, virtuous friends may be what Yoshi needs the most, but he doesn't come in contact with that segement of society, much, and virtuous people, unsurprisingly tend to avoid him.

 

more musings in the early morning ...

Laura

[Lemernis]

more brainstorming:Having embarked upon the venture to destroy the 3 pirate wizards, for reasons that seemed morally virtuous at the time, he found himself engaged in evil acts all as part of establishing his own cover.

 

Well, as it is currently written (see this thread) Yoshi isn't out to destroy them for being evil. He just takes advantage of the reckless behavior of the youngest member, Kesalo, to seek and collect a bounty. He rationalizes it to himself as a follower of Ilmater that Kesalo (a powerful, independent figure) was selfishly placing Sarasina's (an oppressed member of the society) life in jeopardy. So he balances the scales there by taking Kesalo down. But that is just what he tells himself to asuage his own conscience. The real reason is greed.

 

But anyway, I assume you're proposing a change to that, as you have described.

 

So you're proposing to have Yoshi much more self-absorbed (or at least oblivious to the plights of others)...

 

Which when it comes to the shaping force of his conscience in this drama adds another layer of complexity to the whole thing...

 

Yoshi's conversion to Ilmater then is perhaps somewhat hollow? Because to wholeheartedly embrace Ilmater, Yoshi's empathy for the less fortunate should, ideally, be authentic and heartfelt. Genuine empathy is the basis of a truly moral conscience. And if he does not actually feel connected to the suffering of others (which is what Ilmater is all about), then he's kind of going through the motions as a follower...

 

I do understand that Yoshi could be working towards that gradually, first trying to do so within himself to forge the kind of person he wishes to be. But I have to say, in the balance I feel like Yoshi's conversion to Ilmater feels more compelling if he truly detests how criminals harm, bully, dominate, victimize, etc., those weaker than them because he actually feels for them.

 

And the more I think about it, I am rather liking the notion I pitched that Yoshi's own (unconssious) subjective efforts to purge his own sociopathic tendencies from within himself is (unconsciously) enacted through his activities as a bounty hunter!

[Icendoan]

I would prefer that Yoshimo not be part of a criminal tong, for the reason that I dont think a criminal life would suit him, and certainly, he is not that way in our dialogues.

 

His tong, an honourable one, had fallen from, say, the Emperor's favour, and turned to more criminal ways to survive and still retain influence and power, and Yoshimo had disagreed, maybe he would have been a fairly high ranking member, possibly even leading, and lost his pride and status due to torture and exile, surviving on the streets of Athkatla, retaining only his Katana, his last remaining pride, status and honour*, where he *was* the underdog, seriously empathizing with Ilmater's dogma, becoming a devout follower.

 

* - ToB Quest? An encounter with the remains of his fallen Tong, and should he be allowed to live in dishonour, his Katana blade broken, would be a fairly good line and speech, to which his reaction would be total humility.

 

Anyway, you are the writer.

 

Icen

[Lemernis]

I really do regard how we are writing Yoshimo as a continuing work in progress. I mean insofar as I'm always willing to edit something if I feel it will be made better.

 

I know you placed an emphasis on honor with him in your edits. Honestly, honor was not something that I, personally, had seen as paramount for him, i.e., a driving force within him. I have always seen Yoshi as much more of a rogue. A likeable ne'erdowell, who lives by his wits. So we're feeling that discrepancy here, I think.

 

With the emphasis you've placed on honor, and his katana, it seems your inspiration comes more from the Japanese samurai. If we do realize Yoshi this way, that could certainly work. Although, I'm feeling that he will offer something a little less expected if he is from Shou Lung, and something more of a rogue in nature than a samurai.

 

Honor is however definitely a big deal in either Shou Lung or Wa, any way you slice it it.

 

I'm researching Kara-Tur a bit more to see where such things as honor and the samurai code fit in:

 

First, Shou Lung is the Forgotten Realms' version of China. Wa, to the south, is FR's version of Japan. Both nations belong to what is broadly called Kara-Tur, aka 'the Eastern Realms'. Samurais come from Wa (Japan), not Shou Lung (China).

 

Here's some related material from the source book Kara-Tur on this subject.

 

Shou Lung

 

The great Empire of Shou Lung is the largest of the many lands that make up Kara-Tur. It is a place of learning, culture and government, with a proud history that chronicles nearly three thousand years, spanning the rise and fall of eight great Dynasties and over seventy Emperors. With its extensive history and stable governance, the Empire exerts a mighty influence over its neighbors. It is said that when the Emperor stamps his foot in the Capital, the earth shakes in Koryo; such is his power. Shou Lung is also a land of many complexities; a land wise in the ways of the world and its sophistications.

 

The Honor of the Shou

 

The Shou are a very honorable race of mankind. They have great pride in their ancestors, their Emperor, and their own good names. These, they will defend with all their power, for to lose face is to lose everything. But it is in the protection of this honor that the Shou citizen differs from other denizens of Kara-Tur; for example, the haughty samurai of Wa and Kozakura. And this is most important to consider when dealing with the Shou people. Where the samurai must walk about with hand to sword hilt, ready to wipe an insult out in blood, the Shou is more subtle. Not all insults must be settled by blood; in fact, it is sometimes preferable to avoid bloodshed, as this will bring out the magistrate and his guard. Being condemned for murder is an even greater stain upon the family honor.

 

He prefers to give insult or avenge it in more indirect ways; by ruining a reputation; by bringing a great estate to bondage; by assassination, or by publicly beating his opponent senseless in the street with his superior kung fu. What is most important to the Shou is the honor of the family clan, not himself. Insult a Shou and you have merely angered him. Insult his parents and you have incurred the vengeance of his entire clan. Harm his children or siblings, and no force in the Celestial Heaven will save you from his wrath. Such is the power of family in this land.

 

It's important to remember the subtle differences of the Shou character. Unlike a Kozakuran, a Shou citizen who blusters, bullies or brags is considered a buffoon, and loses tremendous face. In a culture of such great antiquity and civilization, its more important to be cool and sophisticated--even if you are a peasant. (When playing a Shou character remember to always reach for an insult before reaching for your sword.)

 

The Clan

 

The center of the Shou world is the clan. The clan is a tightly woven family, including grandparents, married children, grandchildren, servants and even beasts. At the top of the clan hierarchy is the Clan Head, who is always the eldest male of the family, although occasionally a grandfather will abdicate his leadership in favor of a young son (of 30 or 40) who has shown proper devotion and promise.

 

The power of the Clan Head is absolute. He may choose who is to marry, and to whom; where the-fortunes of the family are to be spent; and who is to inherit and when. To question his will is to risk being cast out of the clan. To a Shou, this is the ultimate fear, for without a clan, a man has no one to call upon for help, no honor to shield him, and no good name with which to win a living or a bride. Who will take care of him when he is old? Who will speak for him when his good name is slandered? It is well known that those who lose their clan will soon set out upon the road of brigandage and dishonor, for without the clan, what is there to live for?

 

The Clan Head is responsible to his family as well, He must provide food and shelter for them, and cause no dishonor to the family name. When business with merchants or the government must be done, he must do it. If the government chooses to punish a clan member, the Head, or Tai-tai, must shield the offender from the Emperor's wrath, even taking the punishment himself. He must find proper husbands and wives for his children, find them worthy occupations and even support them if they are unable to find work.

 

A dutiful member of the clan must show respect in all ways to his Clan Head. He will call him Honored Father, Sir, or Master. When he goes abroad to make his fortune in the capital, he sends money back to the clan. The clan determines what work he will pursue,

unless they have no specific directions. Even the choice of wife or husband must be approved by his Clan Head. But for this, the clan member has the security of knowing that, no matter where he goes, he will have people to stand for him, and the family honor and wealth to fall back upon. For all but the most adventurous, this is more than enough.

 

In addition to those of the living, the clan encompasses the dead as well. Members of the clan who have achieved great things during their lives are remembered and honored. Their deeds are often spoken of in the family histories, and sacrifices to their memories made every festival or feast day. Children are often given the names of a great clan member of the past, in hopes that the child will one day live up the honor of his ancestor.

 

DM's should use the clan to their advantage whenever possible. A Clan Head can direct a player character to perform certain tasks, or take certain jobs. He may send the character to seek his fortune in strange new cities and lands. Clan emergencies may call the player character from his normal duties; an insult to the clan's honor.

 

The Warriors:

 

The warrior of Shou is not the samurai.

 

Yet, do not think that, because he does not walk with the swaggering bravado of the northern barbarians, that he does not draw sword at the slightest imagined insult, that he is not a fighter of consequence.

 

Remember that it took a typhoon and a hidden reef to stop the great fleets of the Emperor Wo Hai Chin, and that even then the lands of Wa were fairly taken.

 

The warrior of Shou is a civilized man in the most sophisticated land under Heaven. He will not draw sword without just cause, for he knows that under the magistrate's law, all are as one. Unlike the samurai, he can be tried for the death of a farmer, and the knowledge of Imperial justice stays his hand.

 

But in warfare, he is supreme. With his many weapons--long horse spears, the butterfly sword, the axe and the bow--or with his kung fu and nunchaku, he is fearless and feared. His comrades have held the horse barbarians from our borders, and have kept the barbarians over the Celestial Seas in their place.

 

Whether from the hovel of the peasant or the house of a lord, the warrior of Shou is honored and respected indeed.

 

Classes in Shou Lung are similar to those commonly used in other parts of Kara-Tur. However, certain classes are named differently, and others are not native to the Empire.

 

Oriental Adventures..............................Shou Lung Equivalent

 

Bushi.........................................Chanshi or Warrior

Monk......................................Monk

Shukenja..................................Dang-Ki

Sohei.........................................No-Sheng or Temple Guardian

Wu jen........................................Wujen

Yakuza...................................Tong Shu (secret society member)

Samurai.....................................Knight or Noble

Kensai........................................Master or Chujen

Ninja...........................................Vagabond, although most ninja come from outside the Empire.

 

 

Wa

 

After centuries of war, Wa has settled into an era of peace that has lasted longer than in any other nation of Kara-Tur. Peace brought a renewed interest in education and the arts, producing a flourishing culture and the promise of a secure future.

 

But change has not come without a price. The same rigid social system which ensures domestic tranquility borders on tyranny and oppression for most. Distinct social classes are inflexibly enforced, travel is closely monitored, even religion is regulated by the state. Prosperity is concentrated among the ruling military, condemning a staggering number of commoners to lives of hardship and poverty.

 

Regardless of their social status, the citizens of Wa are united by their fierce national pride and deep distrust of foreigners. Contact with the rest of the world is limited, and few details of Wa are known outside its borders.

 

Bushi

 

Bushi are warriors who fought proudly and bravely during Wa's bloody centuries of war, but in the current era of peace, they are more likely to be found working the rice fields or serving on the administrative boards of city government.

 

Bushi have had difficulty adjusting to modern Wa. Men of action are often disoriented in times of peace, but where the samurai have adapted by becoming governors and scholars, many bushi are adrift and useless.

 

A sharp rift divides the ranks of the bushi, pitting the young against the old. Young bushi, strangers to times of war, have contented themselves with administrative positions in castle towns. Preferring academics to military discipline, they are considered cowards by the old bushi.

 

With only military skills to offer, many of the old ranks have nothing to do but reminisce about past glories. While some have found work as laborers and guards, others have become mercenaries, vagabonds, and bandits, some even taking up with the ruthless yakuza gangs in the north. The assimilation of the old guard bushi into mainstream society is a problem that has yet to be adequately addressed by the nation's rulers. The possibility of a violent revolt by these sad, frustrated old soldiers should not be taken lightly.

 

Kabukimono

 

Kabukimono are loosely organized fraternal groups of soldiers. Their colorful costumes and proud songs highlight the parades of many holidays.

The kabukimono groups typify the problems of having too many military men with too much time on their hands. At best, their juvenile needs for excitement are merely annoying; drunken kabukimono may throw stones through shop windows, but they usually pass out in the street before they can do any real damage. But at their worst, kabukimono can be dangerous. They have been known to assault women, set fire to eta residences, and engage in violent street fights which result in death for participants and bystanders alike.

 

Kabukimono are easily recognized by their gaudy costumes and long hair; bushy sidewhiskers are considered a symbol of masculinity. They carry absurdly long swords and prefer pretentious names such as Band of the Cods and Soldiers of Iron.

 

Machi-Yakko

 

The machi-yakko are youth gangs whose members are the sons of shopkeepers and merchants. Originally organized for social functions, they are becoming increasingly involved in political activities. The machi-yakko were organized in response to the increasing reports of violence and terrorism from the kabukimono, but no major clashes have occurred. To complicate matters, the kabukimono are officially recognized and sanctioned by the government, but the machi-yakko are not.

 

The machi-yakko are convinced the government has no interest in protecting commoners from the kubukimono, and they have vowed to stand up to them. A serious altercation seems inevitable.

 

Ronin

 

Ronin are displaced samurai who have no masters. Many have abandoned the military to become farmers and craftsmen.

 

The large number of ronin in Wa is due to the shogunate's decision to reduce the number of fiefs and reorganize the administration; too many strong rulers was thought to be a threat to the nation's stability.

 

With no master to serve, these former samurai warriors were faced with finding a place in a society that no longer had a use for them. Many drifted to the countryside where they quietly became farmers. The more ambitious became traders and merchants. Others, ashamed of their status, relocated to a different part of the country and became anonymous laborers.

 

Many ronin feel betrayed and forgotten. The shogunate is well aware of their discontent and is mindful of an uprising. In fact, there have been two organized ronin rebellions within the last century. The first occurred in 1755 when a group of militant ronin sided with a radical Chantea cult in their siege of Juzimura Castle. The siege was short-lived, and all of the rebels were executed. The second occurred in 1760 when a ronin plot to assassinate the shogun was uncovered in Iiso. The assassins were intercepted and executed, but the proximity of the attack prompted the shogunate to monitor the activities of the ronin more closely.

 

Still, ronin are generally respected by the common people of Wa for their integrity and sense of duty. The ronin character is illustrated by an incident which occurred in Uwaji about a century ago. A minor lord named Hayo Nuraiyi was visiting a superior officer on the grounds of Uwaji Castle. The officer insulted Hayo's parents and Hayo, rightfully offended, drew his sword and wounded him. Although the officer was clearly in the wrong, drawing a sword within the castle grounds is an offense punishable by death. The authorities seized Hayo's fief and ordered him to commit seppuku (suicide). Hayo's 33 retainers lost their status and became ronin.

 

The ronin waited patiently for four years, then broke into the home of the officer and killed him and all his samurai, thus avenging the honor of their former master, even though the action ensured their own deaths. The ronin gave themselves up to the officials and were sentenced to seppuku. Their selfless loyalty made them national heroes, and today, a small temple in their honor is one of the most revered memorials in Uwaji.

 

As explained in Oriental Adventures, ronin are treated as samurai in all respects except those relating to property and attracting fighting men. Many of the ronin of Wa, however, have suffered their loss in status through no fault of their own. Rather than a result of dishonorable acts, these ronin are merely victims of administrative reorganization. All ronin, regardless of how their status was achieved, may regain full samurai status by the decree of a daimyo.

 

Samurai

 

These noble warriors comprise the ruling class of Wa. In this new era of peace, the samurai have put the ways of war behind them to concentrate on learning and lawmaking.

 

The samurai of Wa have undergone a profound change in the last few centuries. Once fierce, uncultured men of action, they have become polished, educated administrators. Samurai formerly concentrated on military training to the exclusion of everything else. They now divide their training between military studies and academic subjects.

 

One aspect of the samurai personality that has not changed is their devotion to honor. Samurai cherish honor above all else, including their own lives. Disgraced samurai will voluntarily forfeit their status to become ronin. Especially dedicated samurai may respond to extreme disgrace with seppuku.

 

Social Customs

 

From the most powerful samurai to the lowliest laborer, the people of Wa are convinced that they are the favorites of the gods and are hence superior to the people of all other nations. To a large extent, this attitude is justified. No other country can boast Wa's long record of peace. Nowhere do citizens hold education and culture in higher regard. And nowhere, of course, are the citizens more arrogant...

 

The people of Wa are unerringly polite, but they have a deep mistrust of strangers. As it has been ingrained from an early age that outsiders were responsible for the black eras of Wa history, they are especially suspicious of foreigners, sometimes outright hostile. Strangers in Wa, particularly those who obviously look it, would do well to keep to themselves.

 

If an outsider happens to make friends with a Wa citizen, he will likely find the friendship to be a frustrating one. The people of Wa are notoriously reluctant to express their feelings; a soldier impaled on a spear will resist displaying his agony to his dying breath. They reserve their deepest feelings for their families, and their love of children is especially profound. A father may allow a smile to crease his face and even laugh out loud when playing with his baby. They are meticulous about their hygiene, sometimes obsessively so. Visitors to Wa have joked that the residents wash themselves before entering a stream to bathe. Families of all classes take great pride in their possessions and homes; it is rare to find so much as a horse stable that isn't spotless.

[Icendoan]

A Machi-Yakko might cut it quite well for Yoshimo, which would also contribute to Ilmater's teachings.

 

Still, you are the writer, and if your Yoshimo differs, write that one.

 

Icen

[Kaeloree]

Be a little careful; Yoshimo may be remorseful about his actions in regards to CHARNAME, but he is not good. Please, please, do not make him good, because he isn't!

 

He's rather morally dubious, and that's a large part of his character. I don't think having a large backstory for him works, either; I think it's better left unexplained, with hints every now and then for the player to interpret. Yoshimo is not the type to tell his life story.

[Lemernis]

A Machi-Yakko might cut it quite well for Yoshimo, which would also contribute to Ilmater's teachings.

 

Still, you are the writer, and if your Yoshimo differs, write that one.

 

Icen

 

 

Thanks, I just want to be respectful of all the effort that we have both put into this, and make it the best it can be.

 

I really do want other people's input into this at this stage!

 

Should Yoshi have been someone from

 

Wa? whose identity is strongly shaped by the Samurai culture? If so, I agree with Icen that Machi-Yakko fits rather nicely for a follower of Ilmater. It is important to note that Machi-Yakko are not Samurai however. Nevertheless as a Machi-Yakko he would be be someone for whom a code of honor is crucial. As far as I know, only Samura treats his sword as sacred. (Mind you, if that were the case, his class should arguably be Kensai!) Here is the reason for his conversion to a western god: (Icen wrote:) "His tong, an honourable one, had fallen from, say, the Emperor's favour, and turned to more criminal ways to survive and still retain influence and power, and Yoshimo had disagreed, maybe he would have been a fairly high ranking member, possibly even leading, and lost his pride and status due to torture and exile, surviving on the streets of Athkatla, retaining only his Katana, his last remaining pride, status and honour*, where he *was* the underdog, seriously empathizing with Ilmater's dogma, becoming a devout follower."

 

Shou Lung? and something more of a classic rogue? Who acquired his thief skills by working within a criminal tong? Or a secret political tong? Here he would have becomed sickened by the ruthless, oppressive activities of the tong. In particular, he would have come to hate how the weaker members of society in Shou Lung were subjegated by all above them (be it tong or higher classes). (This explains the later conversion to Ilmater.) So much so that he leaves his homeland in disgust to try to make a fresh start with his life. He converts to Ilmater in this effort to remake himself. Nevertheless he has an ongoing struggle to purge a sociopathic set of impulses within himself. He does have a genuine conscience. But by the same token, there's a part of him that is will always be very much the rogue. And it seems irrepressible.

 

Neither of the above? One of the other lands in Kara-Tur? With some other story?

 

Don't relate his history in Kara-Tur at all?

 

***

 

Btw, here are some of Yoshi's sounds in-game, that do I feel unmistakeably point toward him being very comfortable in his role as a thief:

 

"Ah, yes. The city, and all its people and their accumulated wealth!"

 

"My thieving skills will be of little use here. What wealth does a bear drop in the woods?"

 

"What do they say about daylight and thieves? Oil and Water?"

 

"Ah, my skills are at their best when they're under this blanket of darkness, my friend."

 

 

and interestingly, here are two sounds that (even if unconsciously) seem to fit with an agenda to redeem himself:

 

 

"No redemptions! No second chances! Let us get this over with!"

 

"Pay attention! You will ge no second chance!"

[Lemernis]

Be a little careful; Yoshimo may be remorseful about his actions in regards to CHARNAME, but he is not good. Please, please, do not make him good, because he isn't!

 

He's rather morally dubious, and that's a large part of his character. I don't think having a large backstory for him works, either; I think it's better left unexplained, with hints every now and then for the player to interpret. Yoshimo is not the type to tell his life story.

 

 

Thanks for the feedback. You're picking up on the main concern I stated in the topic starter, which is it may be best to leave his past mostly a blank slate.

 

I do agree with keeping him morally dubious (which does fit with the backstory that's forming in my own imagination for him).