San Francescan Political History

The Free City of San Francesco was founded as a fortress (fortezza, fortaleza, fortalesa, forteresse) by the navy to protect the San Francesco Bay and the Our Lady of the Flowers Mission (Missione di Nostra Signora dei Fiori, Misión de Nuestra Señora de las Flores, Missió de Nostra Senyora de les Flors, Missão de Nossa Senhora das Flores, Misión de Nosa Señora das Flores, Mission de Notre-Dame-des-Fleurs) settlement. The garrison, the Presidium of the Beauteous Horizon (Presidio del Bello Orizzonte, Presidio del Bello Horizonte, Presidi de el Bell Horitzó, Presídio do Belo Horizonte, Presidio do Belo Horizonte, Préside du Bel Horizon), supervises the Golden Gate Strait. The city developed into a city-state with the status autonomous region within the Republic of Palma Riviera. The politics of the city-state have been dominated by the struggle (competition, contest, conflict, agony or agon) for autonomy (sovereignty).

History

Autonomy in San Francesco is a controversial topic in Palma Riviera. For centuries, until the 116th century (CXVI secolo, siglo CXVII, segle CXVI, século CXVI, CXVI^e siècle), Palma Riviera was the imperial realm (regno, reino, regne, royaume) and dominion (dominio, domini, domínio, domaine), a monarchy and unitary state: the Palm Empire (Impero di Palma, Imperio de Palma, Imperi de Palma, Império de Palma, Empire de Palme). The name of imperial realm, "palm", originates from the symbolism of the palm tree species found along the Rose Sea riviera. The sovereign (sovrano(-a), soberano(-a), sobirà(-ana), souverain(e)), either a queen or a king, ruled the monarchy from the Alcázar and Alcazaba in Rio de Rosa. The Palm Empire enforced its economic, political and cultural hegemony along the riviera of the Rose Sea (Mare Rosa, Mar Rosa, Mer Rose) through its mighty military. The Palman Navy (Marina Palmana, Armada Palmana, Marinha Palmana, Mariña Palmana, Marine Palmane), the Foreign Legion (Legione Straniera, Legión Extranjera, Legió Estrangera, Legião Estrangeira, Lexión Estranxeira, Légion Étrangère) and the Imperial Guard (Guardia imperiale, Guardia Imperial, Guàrdia imperial, Guarda Imperial, Garde impériale) of the Palman Army (Esercito Palmano, Ejército Palmano, Exèrcit Palmà, Exército Palmano, Armée Palmane) united the monarchy by suppressing or containing brigandage, banditry and piracy, whilst enforcing a Palman identity through the Ecclesia and maritime commerce. The realm became a thalassocracy ("sea power"), an Empire of the (Rose) Sea, compared to the tellurocracy ("land power") of Alpenburg.

The expansion of global trade routes increased international contact, resulting in cultural and commercial exchange. Taxation of the import and export of goods and services funded the imperial treasure (erario, hacienda, tesoro, erari, fazenda, erário, tesouro, trésor) of the sovereign (colloquially named the alcancía, Spanish from the Arabic كَنْز‎ or kanz, itself from the Persian گنج‎ or ganj for "treasure", and the alacena, Spanish from the Arabic خِزَانَة‎ or ḵizāna for "pantry, cellar, ark"), securing the monarchy's power of rule and maintenance of civility (civiltà, civilidad, civilitat, civilidade, civilité). City-states developed because of the navy-enforced monopolisation of trade routes, which increased economic surplus and the merchant class. The investment (deposit and commitment) of this capital by banks promoted the well-being (benessere, bienestar, bem-estar, benestar, bien-être) of the city-states. The rise of free trade, with the monopoly of accession (accede in admission) to trade routes broken and less revenue for the treasury, eroded the monarchy's rule. Enlightenment philosophy was staunchly critical of servitude (servitù, servidumbre, servitud, servidão, servidume, servage), although leaving the the nobles unimpressed. The masters had, in a false promise, declared, asserted and affirmed to the serfs that arveth werk (work, as the travail of labour) liberates or makes one free (libera, libre, horro, lliure, livre, forro). Moreover, as the monarchy's financial needs changed resulting in greater taxation (the enjoined and obliged imposition) pressure on the serfs (servi, siervos, serfs, servos), the seniority (signoria, señorío, senyoriu, senhorio, seigneurie) system became so unpopular that the monarchy feared revolt. Feigning compassion, it abolished feudalism and servitude with the liberation (emancipation and manumission) of the serfs from the master nobles in 11530. Exempt from the imperial tax, the nobles prospered despite the reform and the structural inequality remained, with the impoverished and detested serfs becoming peasant peons and workers bound in wage-labour (i.e., subjugation in contractual service with compensation, renumeration or payment by salary or stipend). The fear of "the miserables" (i miserabili, los miserables, els miserables, os miseráveis, os miserábeis, les misérables) revolting was finally realised in the 11630s, ending the 300-year period of stability and hegemony that began with start of the reign of the Campo Dynasty in 11330 HE known as the Pax Palmana. During this period, under the direction of the sovereign of the Palm Empire, the governors of provinces planned urban transformation (renovation, beautification, and modernisation) schemes of opera publica—Latin for "public works"—projects to meliorate the sanitation (e.g., the cloaca and sewerage for elimination, and the supply and provision of water), public spaces (e.g., places, centres, baths, temples, parks, theatres, markets, and monuments), and traffic (ultimately from the Arabic تَفْرِيق‎ or tafrīq for "differentiation, dispersion") circulation of the provincial capital cities.

The nation had flourished in art, architecture, literature, and music at the end of the (115th) century (fine del secolo, fin de siglo, fi de segle, final do século, fin de siècle) in a period (11580-11620) that is named the "Victorian" Beauteous Epoch (Epoca Bella, Bella Época, Època Bella, Bela Época, Época Bela, Belle Époque). The end of the century was accompanied with anguished alienation, languid lassitude and torpid pessimism, or the world-weariness named the mal du siècle (French for literally "disease or unease of the century") and Weltschmerz (German for literally "world smart, pain, dolour, sufferance"). Each malaise (malady) of tedium and acedia was a product of the industrial and modern world, an apathetic recognition of the nihilistic existence and insignificance resultant of universal entropy. The Decadentism of this time was a transition between the Sturm und Drang (German for "tempest and impulse") of Romanticism—as contrasted by Rationalism and Classicism, and as rejected by Realism—and Modernism. Expressionism reacted to Impressionism, which extended Realism. The movement New Art (Arte nuova, Arte nueva, Arte nova, Art nouveau) emerged during this time (11590-11610), which spread across Atlantis, and then Art Deco (Art déco) followed by Modernism, which began in the 11620s. The period marked by an increase in social and political liberalism, global peace by worldwide armistice and truce, and economic prosperity with scientific, and technological and cultural innovations, ended with the reign of the last monarch. All of these cultural and intellectual movements, inspired by the Muses, reflected different views and imaginations of humanity, life, and, in general, the World.

Monarchy

The monarchy was created by the House of (Casato di, Casa de, Maison de) Campo Dynasty (Dinastia, Dinastía, Dynastie) founded by Empress Barbara I (imperatrice Barbara I, emperatriz Bárbara I, emperadriu Bàrbara I, imperadora Bárbara I, impératrice Barbe I^er), a diva (from the Latin divus for "godlike", as in result of apotheosis or deification where a mortal becomes a divine "super star"), philosopher queen and mother of the nation in her own right. All monarchs were granted the imperial titles of the Their / Your Imperial Majesty (Sua / Vostra Maestà Imperiale, Su / Vuestra Majestad Imperial, Sa / Vostra Majestat Imperial, Sua / Vossa Majestade Imperial, Súa / Vosa Maxestade Imperial, Sa / Votre Majesté Impériale), Empress / Emperor of the Palmans (Imperatrice / Imperatore dei Palmani, Emperatriz / Emperador de los Palmanos, Emperadriu / Emperador dels Palmans, Imperadora / Imperador dos Palmanos, Emperatriz / Emperador dos Palmanos, Impératrice / Empereur des Palmans), and Queen of Queens (Regina delle Regine, Reina de Reinas, Reina de Reines, Rainha das Rainhas, Raíña das Raíñas, Reine des Reines) / King of Kings (Re dei Re, Rey de Reyes, Rei de Reis, Rei dos Reis, Roi des Rois) starting with her royal (reale, real, reial, royale) reign (regno, reinado, regnat, règne). (The first imperial title originates from the Latin feminine imperatrix or masculine imperator for "commander, commodore" from the verb imperare for "to order, to command", owing to the history of the sovereign queen or king, from the Latin regina or rex for "ruler", commanding the imperium or military of the Empire.) This title indicates a popular monarchy, i.e. a monarchy linked to people and not just the state or territory of the Palm Empire. Despite this, pre-Republic, the Palman people were referred to as "subjects" (sudditi, súbditos, súbdits, súditos, sujets) with rights and privileges in contract of obligation to the imperial realm. With personality in the human condition, they were named "citizens" (cittadini, ciudadanos, ciutadans, cidadãos, cidadáns, citoyens), as legal members of the sovereign state, commencing with Republican Palman Revolution.

The monarchy was composite in elements, which is reflected the modern decentralised unitary state that is the Republic, with the imperial monarch ruling separate principalities and city-state territories with local law and customs dominated by nobles. This union promoted cultural diversity, as well as leading to power struggles between nobles in the city-states and the imperial monarch. The noble rulers of city-states, as magistrates with prerogative, competed for power (potere, potenza, poder, potencia, potència, potência, pouvoir, puissance): potency (potestà, potestad, potestat, potestade, poesté) and authority (autorità, autoridad, autoritat, autoridade, autorité). Motivated by the hegemonic treasure of financial (i.e., the borrowing and lending of banks) and commercial (i.e., the buying and selling of merchant exchanges) activities, they envied control the state mechanisms of economic politics. Their attempts were to remake the hereditary monarchy as elective, albeit not with democratic intent. The Emperor Hadrian (Adriano, Adrià, Hadriano, Hadrien) had become unsupported with the nobility, clergy, and military. These guardians (guardiani, guardianes, guardians, guardiães, gardiens), who strived to elect the monarch, considered Hadrian to be infatuated with Antinous (Antinoo, Antínoo, Antínous, Antinoüs), his favourite and young beloved. This amicable and sexual relation disturbed the guardians, as the emperor was more focused on pleasures of hedonism than the affairs of state. Hadrian was not satisfied in the conjugal union of convenience with his spouse Anne (Anna, Ana). He rejected his spouse's jealous attempts to persuade from his lover. His spouse and brother conspired with the guardians to depose him, first by trying to exile Antinous. When that failed, they assassinated him by drowning him in a river. The death of Antinous, whose cruel homicide made him a martyr of love, left Hadrian consumed and devoured by the lamentable agony of nauseous woes (dolori, dolores, dores, douleurs) and tears (lacrime, lágrimas, llàgrimes, larmes). After he refused to abdicate in favour of his daughter, the military ordered by the nobles imprisoned and tortured the emperor to death. His sole daughter and heir Diane (Diana) learnt of this and decreed her negligent mother and uncle, and conspiring guardians, to be incarcerated.

Following this episode, reforms were proclaimed that instituted consultive structures. The Prime Minister, a grand adviser installed and recommended under the supreme political authority of the imperial monarch or head of state, served as head of the government administration known as the Senate, or a consultive council of seniors appointed from the nobility, clergy and military. Senators (peliganes or peligones) were addressed as Their / Your Excellency (Sua / Vostra Eccellenza, Su / Vuestra Excelencia, Sa / Vostra Excel·lència, Sua / Vossa Excelência, Súa / Vosa Excelencia, Son / Votre Excellence). The Senate directed the government consisting of administrative officials (funzionari, funcionarios, funcionaris, funcionários, fonctionnaires) selected by matron-/patron-age from the nobility for the realm's bureaucracy. After imperial constitutional reform instituting legislative authority, the Senate became the upper house of the legislative assembly known as the Parliament that had a lower house of elected members named the Chamber of Deputies. In a speech from the throne (discorso dal trono, discurso del trono, discurs del tron, discurso do trono, discours du trône), the visible sovereign opened the session of Parliament by outlining the agenda of the government. The imperial monarch appointed academic jurists (giuristi, juristas, xuristas, juristes) and Palmaist priests as counsellors and officials of the Palman court (corte, cort, cour) to adjudicate, based on a legal code, as judges (giudici, jueces, jutges, juízes, xuíces, juges) and to administer imperial justice on their behalf. Jurists developed judicial and legal theory that informed the codification of the body of imperial law. Juridicial authority was devolved to tribunals of the noble tribes, with decisions and judgements of causes, cases, and processes heard in the audiences of the Palman court being supreme. The administrative official of proxy (procuratore(-a), procurador(a), procureur(e)) had the mandate of the public interests, and therefore confidence, of the community (individual and collective people) and society (the nation of the realm and later the republic). This judicial structure of the state developed into a judiciary of tribunals (courts) with magistrates (judges) of the law.

The "bench" or "bank" (banco, banc) referred to the elevated (i.e., dignified and honourable) strata of the magistracy (magistratura, magistrature), or the governing authorities and offices. Coronation, or the inauguration and ascension of the monarch as sovereign in succession of the interregnum, occurs with the investiture of the imperial crown (corona, coroa, couronne) on the cranium (cranial caput or head, where the cerebrum or brain that controls the central nervous system is located) of the empress or emperor. This radiant solar crown (tiara such as a diadem from the Greek δῐᾰ́δημᾰ or diádēma, stephane from the Greek στέφᾰνος or stéphanos as in the names "Stephen, Stephan, Steven" and Stefan(o), Esteban, Estevan, Esteve, Estêvão, Étienne, Stéphane, or turban from the Persian دولبند or dolband) is symbolic of Sol Invictus (Latin for "Unconquered Sun") iconography for God in the state religion. The glory symbolism of the circular laurels conferred divine right, but not divinity, upon the imperial monarch as a celestial mandate to reign and govern similar to a sceptre of a sovereign. The coronation symbolised the cephalic presentation of the sovereign natal personality. The ceremony was assisted by the clergy to sanctify the imperial reign, the military to embody force and that the imperium's "might makes right", and the nobility to symbolise land, labour, and capital. The consort, as spouse (sposo(-a), esposo(-a), espòs, époux(-se)) of the regnant, received the title of Emperor or Empress. The widowed consort, now no longer exalted in the event of the death of the monarch although still the parent of the heir, received the title of King Father (Re Padre, Rey Padre, Rei Pare, Rei Pai, Roi Père) or Queen Mother (Regina Madre, Reina Madre, Reina Mare, Rainha Mãe, Raíña Nai, Reine Mère). The heir of the imperial monarch held the title of Princess (Principessa, Princesa, Princesse) or Prince (Principe, Príncipe, Príncep, Prince). (The title of the heir originates from the Latin feminine principissa and masculine princeps for the "first, foremost".)

The device of the coat of arms of the House of Campo is Ego manutenebo, Latin for "I will maintain" (Io manterrò, Yo mantendré, Jo mantindré, Eu manterei, Je maintiendrai). The roots of the house are in rule of the noble tribes or families. Today the imperial family, though its reputation is a public cicatrix(-ce), lives in the city of Marina del Delfino, which was once the capital city of the territory named the Dolphin Principality (Principato di Delfino, Principado de Delfín, Principat de Dofí, Principado de Golfinho, Principado de Golfiño, Principauté de Dauphine). The present chief (capo(-a), jefe(-a), cap, chefe, xefe, chef(fe)) of the dynasty, whose succession and inheritance is determined by absolute primogeniture, is Nadia. A reunion (riunione, reunión, reunió, reunião, réunion), or a conference of the imperial family or house, may be called by the chief, who once ruled as the sovereign, at any time. The dolphin princess or prince (the title of the heir apparent) of the Campo dynasty ruled from Seaview Castle (Castello di Miramare, Castillo de Miramar, Castell de Miramar, Castelo de Miramar, Château de vue-sur-la-Mer) perched on the hillside with a prospectus (panorama and vista) of the Palman Gulf. Delfino is still the principal naval base (home harbour of the fleet) for the Palman Navy. Like all members of the Campo dynasty, the dolphin was addressed as Their / Your Imperial Highness (Sua / Vostra Altezza Imperiale, Su / Vuestra Alteza Imperial, Sa / Vostra Altesa Imperial, Sua / Vossa Alteza Imperial, Súa / Vosa Alteza Imperial, Son / Votre Altesse Impériale). As a popular shore leave destination, Delfino is known for its casino games (gambling) and legal (regulated) prostitution (the meretricious fashion, living and rambling of "trade", "hustle" and "cruise" by prostitutes and whores of their sex). The Empress or Emperor was attended by a chamberlain (maggiordomo, mayordomo, majordom, mordomo, majordome) or servant in imperial livery. The sovereign issued warrants of appointment to merchants and producers who offered and provided goods or services to the demands and requests of the imperial household, distinguishing them with the prestigious Purveyor of the Imperial House (Fornitore della Casa Imperiale, Proveedor de la Casa Imperial, Proveïdor de la Casa Imperial, Fornecedor da Casa Imperial, Provedor da Casa Imperial, Fournisseur de la Maison Impériale) title. This typified the matron/patron-client relation promoted by the Palman court, as the Campo dynasty, in commerce and art. Modern norms view this as dishonest corruption for its donative gratuity (with money or geld being the price or value of an exchange in goods and services) to induce influence and grace. Often purveyors were fashion houses because the monarchs were iconic with their fashion. This practice extended to the benefactors of evergetism, or the generous and benevolent provision of public pleasures (luxuries) via the private donation of riches and prosperity to the public community (i.e., the love of philanthropy in opposition to the hate of misanthropy).

Revolution

The last sovereign of the Campo Dynasty was Emperor (imperatore, emperador, emperador, imperador, emperador, empereur) James VIII, who was a narcissist that eroded the tradition of constitutional monarchy in favour of absolutism and tyranny with the centralisation of authority over the aristocracy. For example, he required subjects to adopt to the practice of proskynesis before the seat of the governing sovereign elevated by the Rostra (a pompous podium adorned with naval rams each resembling the nasal muzzle, snout, neb, or beak of a bird), a bowing genuflexion and prostration (prone not supine) gesture performed in the prayer services of the state religion that is reserved for the supplication to God. He identified with regal divinity of solar Apollo and Alexander the Great. The monarch had constitutionally been the chief magistrate (i.e., archon, sovereign, regent, legislator, judge, and commander), not a divine queen or king. During his reign before the revocation (abolition or abrogation) of the monarchy, he exercised unprecedented control of affairs of state and he benefited from exorbitant corruption (e.g., social, political and economical conflict of interest, promises, connections and obligations) from nepotism (enchufismo, from the Arabic جَوْف‎ or jawf for "cavity") as common people suffered during the Great Depression (Grande Depressione, Gran Depresión, Gran Depressió, Grande Depressão, Grande Dépression), an economic recession (i.e., diminution, decline and decay of activity) that occurred between 11629 and 11632. The monarchy became increasingly an autocracy (the "self power" of an autocrat), a peril of the tendency of power to corrupt. It treated dissent and workers strikes that were protesting for civil, political and labour rights as criminal acts of the incitation of rebellion (ribellione, rebelión, rebel·lió, rebelião, rébellion). Insurgent violence flared in Rio de Rosa on Seventh-day, 15 Capricorn 11629 HE in what would become known as Bloody Sunday (Soledì di Sangue, Soles Sangriento, Disols Sagnant, Soles Sangrento, Soles Sanguento, Soledi Sanglant). In an attempt to quell protests, soldiers (soldati, soldados, soldats) of the Imperial Guard marched on and massacred unarmed, civilian protestors organised in a procession by a rebel (ribelle, rebelde, rebel, rebelle) priest who authored a manifesto. The massacre would be catalyst to the revolt that precipitated in the forced abdication (destitution) of the Emperor. The Palman Revolution (Rivoluzione Palmana, Revolución Palmana, Revolució Palmana, Revolução Palmana, Révolution Palmane) as it became known was in part led by the resolute worker and former soldier Spartacus (Spartaco, Espartaco, Espàrtac, Espártaco), a nom de guerre. Notwithstanding of the crescent military mobility necessary for suppression of revolt and permitted by the infrastructure of the capital city, the power, force and fury of the popular revolution was crescent. The monarchy, the Old Regime (Antico Regime, Antiguo Régimen, Antic Règim, Antigo Regime, Antigo Réxime, Antique Régime), was overthrown and abolished by anti-monarchist Republicans (Repubblicani, Republicanos, Republicans, Républicains) on 01 Aries 11630 HE, New (Year's) Day of the Holocene Era in the Solar Khayyam calendar epoch. With the abdication of the supreme sovereign, the Republicans declared Palma Riviera a republic after the Revolution: the First Palman Republic (Prima Repubblica Palmana, Primera República Palmana, Primeira República Palmana, Première République Palmane). The ascension of the monarch in the transfer of imperial succession was terminated. In its demission, the victors dictated "The Empire is dead, long live the Republic!" («L'impero è morto, lunga vita alla repubblica!», «El imperio ha muerto, ¡viva la república!», «L'imperi és mort, visca la república!», «O império está morto, viva a república!», «O império está morto, longa vida á república!», « L'empire est mort, vive le république! »).

The Allegory of the First Palman Republic, Alexandra (Alessandra, Alejandra, Aleixandra, Alexandra) with her conic Phrygian cap, symbolic of liberty and republican emancipation (cf. pilleus from πῖλος or pîlos for "pile, felt"), and Leo, her lion—a felid or cat species of the panther, the genus of the tiger, pard and citraka and of the family that includes the feline kara kulak (from the Turkic qulaq for "ear" from the Persian siyâh-guš or سیاه‌گوش), puma (in Anadolian miztli) and jaguar (ocelotl) relatives—of God and Valour, which is related to the zodiac sign and to the lion slew by Heracles and Gilgamesh (with his friend, comrade and companion Enkidu). The herculean latter was aided by the god Shamash/Utu who mounts a solar chariot due to his association with Sol. His twin sister of the same father Sin/Nanna was heroic Inanna/Ishtar, who was associated with the planet Venus (the venereal and venust Aphrodite of celestial Ouranos or Zeus) that was recognised as the same celestial body of the morning and evening stars. The flood myth in the Epic of Gilgamesh is the origin to that in the Hebrew Bible, with its similarities with swallowed Jonah and deluged Noah. The story of Jonah is also similar to Jason of the Argonauts. As the national symbol of the Palman Republic, and referencing the ancient goddess of Athena, Alexandra personifies liberty, justice, democracy, and reason against all forms of oppression. Similar "maternal" images or figures of the symbolic sign(al) of this republican effigy allude to the palm, laurel and olive. The Palman Republic is referred to as "the motherland" (la Madrepatria, la Madre Patria, la mare pàtria, a Mãe Pátria, a Nai Patria, la mère patrie), i.e. the metropole.

The Republican government implemented state programmes to develop the economy through state-sponsored technological and social investment. Although supported by the port cities, this came to the chagrin of conservatives that supported the monarchy and the status quo ("state [of affairs] in which"). The Revolution ended the social stratification system that determined class, status, grade, and power. An individual belonged to a corporative group, which was granted group rights, not directly to society such that social mobility was restricted. The corporatist system, which divides society into corporative (collective) groups, essentially consisted of a tripartite structure like the one proposed by historian Georges Dumézil and supported by anthropologist Claude Lévi-Strauss as universal. Society in this hypothesis is partitioned into three functions of power: (1) sovereignty (juridical and spiritual authority of the rulers and priests); (2) military (executional force); and (3) productivity (herders, farmers, artisans, and merchants). These functions are the orator (oratore, orador, orateur), warrior (guerriero, guerrero, guerrer, guerreiro, guerrier), and labourer (lavoratore, labrador, llaurador, lavrador, laboureur) classes. Plato in the Republic articulates a system fundamentally similar. The social stratification exhibited in the imperial realm is typical, from an anthropological and sociological perspective, of agrarian societies. The foundation (fondazione, fundación, fundació, fundação, fondation) of the social hierarchy system of an agrarian society is the land of the proprietor (proprietario, propietario, proprietário, propriétaire) rather than the labour (lavoro, labor, lavor, labeur) of the peasant (worker or operator, villain as opposed to a burgess or burgher). The proprietors (who are the capitalists) rely on the ruling, religious, and martial institutions to enforce the social structures. The Palman system stratified Five Classes (Cinque Classi, Cinco Clases, Cinc Classes, Cinco Classes, Cinq Classes) of the imperial realm: the sovereign or monarch (First Class), the nobility or rulers (Second Class), the clergy or priests (Third Class), the military or warriors (Fourth Class), and the laity or commoners (Fifth Class). The first four classes of the hierarchy (gerarchia, jerarquía, jerarquia, hierarquia, xerarquía, hiérarchie) were the educated and valuable guardian class. The guardians (as the classic status or principal class, superior to the vulgar or inferior public) governed, conducted and conserved as the aristocracy, or those best to rule because their virtues inspired public confidence (fiducia, confianza, confiança, fiúza, confiance).

The guardians ruled their realm neither in the public interest nor for the common good. Their regime was an act of self-interest that ruled as if the realm, i.e. the resources of society and nature, were their property (proprietà, propiedad, propietat, propriedade, propiedade, propriété). The military (militare, militar, militaire), as vassals, defended the rule of the nobility (nobiltà, nobleza, noblesa, nobreza, noblesse) in this feudalism, where serfs from the common people (gente comune, gente común, gent comú, gente comum, xente común, gens commun) or laity (laicato, laicado, laïcat) were bound by the seniority as property to cultivate the arable land of the nobles (nobili, nobles, nobres). The nobility owned the landed manor (villa, vila), known as a latifundium (latifondo, latifundio, latifundi, latifúndio, latifunde), from the Latin latus for "spacious" and fundus for "base" or "ground". These would influence the seasonal houses (secondary rural cottages, huts, stalls, cabins and chalets for vacations and holidays in lands extra from primary urban residences; cf. the dacha from the Slavic dat for "to donate" as a donation and concession of a garden or lot by a prince to nobles and community from the Commons). The principal nobles, as gentile and infant "progeny of something" with notable privileges, granted property rights to their vassals, tenants or servants (i.e. from senior, major or superior masters to junior, minor or inferior serfs) in what was named a fee (feudo, fief) as a concession for the tribute (tributo, tribut) or homage (omaggio, homenaje, homenatge, homenaxe, homenagem, hommage) of fidelity (fedeltà, fidelidad, fidelitat, fidelidade, fidélité), loyalty (lealtà, lealtad, lleialtat, lealdade, loyauté), and a portion of the profit (profitto, provecho, profit, proveito) or benefit (beneficio, benefici, benefício, bénéfice) produced. This economic rent was exacted, collected and returned as render or mercy. The return of product (production for consumption) is referred to as guilla (from Arabic غِلَّة‎ or ḡilla and ḡalla). In the devolution of imperial authority and sovereignty, the regal imperium in ius regalia (iura majora or essentialia, and iura minora or accidentalia conferred and distributed privileges to the nobles as collective (territorial, local, regional, provincial, communal, municipal, parochial, social, tribal and familial) liberties of jurisdiction, which were interpreted as individual and personal liberties by the liberals of national politics. The nobility were granted the hereditary styles of Sir (Donno, Don, Dom) and Dame (Donna, Doña, Dona, Dama, Dame), and for their unmarried progeny Donzel (Donzello, Doncel, Donzell, Damoiseau) and Damsel (Damigella, Doncella, Donzella, Donzela, Damoiselle). Nobles were awarded their grade through the Imperial Order of the Rose (Ordine Imperiale della Rosa, Orden Imperial de la Rosa, Imperial Orde de la Rosa, Imperial Ordem da Rosa, Ordre Impérial de la Rose) bestowed by the Empress or Emperor (this order is now a national order awarded by the Republic, but without it being hereditary and granting property). The nobility were bound to the obligation and responsibility to act with dignity and honour, in moral balance for the privilege and prestige conceded. The public protest (i.e., remonstrance, demonstration or manifestation) for personal liberties and communal justice in the Revolution was the inevitable response to the "class struggle" (lotta di classe, lucha de clases, lluita de classes, luta de classes, loita de clases, lutte des classes), the inherent tension of conflicting and competing socio-economic interests caused by social stratification.

The revolutionary government enacted agrarian and land reform that redistributed the property of formerly-noble landowners to individual and collective labourers. The individual and collective right to communal land was formalised. This reaffirmed the tradition of indigenous populations, who regarded land and water (conceptualised as the Palmaist Nature) as sacred and vital with personality. Even so, socioeconomic classes still remain. The civil class includes the citizens not related to the clergy or military. The urban artisans, merchants and aristocrats as feudal and capital masters of gestion (administration, direction, execution and organisation of the factors, enterprises and affairs of society) compose the burgher (bourgeois) class (bourgeoisie) and in contrast to the serfs, operators (labourers and workers) and rural peasants of the (proletariat). The bourgeois class is divided into the petite (petty), moyenne (mean) and haute (high) bourgeoisie, with the latter grande (grand) stratification controlling the means of production, or the subjects of labour that are objects operated on by labourers using the instruments of labour. In history, the commercial and industrial person has developed from the merchant (whether wholesale or retail), to the banker and then to the manager. The patrician class, denoting the ruling class, includes the bourgeoisie, eligible notables, and civil servants, but not the plebeian class, or common class. After the Revolution, with the monarchy (from the Greek "rule of one") becoming a democracy ("rule by people") and the aristocracy ("rule of the best") corrupted as the oligarchy ("rule of the few"), a formerly noble family (famiglia, familia, família, famille), or tribe (tribù, tribo, tribu), belonged to the patricians. The tribe was governed by elders (older seniors and majors compared to juniors and minors), headed by a chieftain and defended by a military commanded by a tribune (tribuno, tribú, tribun). The gentry (gente, gent, xente, gens) of the nation, as the people (popolo, pueblo, poble, povo, pobo, peuple) of the realm or later the republic, included the plebs (plebei, plebeyos, plebeus, plebeos, plébéiens) and patricians (patrizi, patricios, patricis, patrícios, patrices).

Ideology

The rallying cry of the Palman Revolution was "Liberty, Equality, Fraternity" (Libertà, Egualità, Fraternità; Libertad, Igualdad, Fraternidad; Llibertat, Igualtat, Fraternitat; Liberdade, Igualdade, Fraternidade; Liberté, Égalité, Fraternité). The tripartite lemma (or hendiatris, from the Greek: ἓν διὰ τρεῖς, hen dia treis, "one through three") of the Palman Revolution was essential to its ideology through the valuing of individual (natural and personal), political and collective rights. Each value of the image is a principal argument to the function of democracy. "Liberty" refers to being independent from a master (i.e., not being a serf) and to living as one chooses. "Equality" refers to "Parity" as in equal social (individual, political and collective) rights. Although "Liberty" and "Equality" were associated as a lemma during the early 116th century, "Fraternity" was not always included, whilst other terms, such as "Amity" (Amistà, Amistad, Amistat, Amizade, Amitié), "Dignity" (Dignità, Dignidad, Dignitat, Dignidade, Dignité) or "Unity" (Unità, Unidad, Unitat, Unidade, Unité), were often used in its place. It was not until 11630 after the Revolution that the lemma became officially adopted by the First Palman Republic, with the tricolour banner symbolising the lemma (red symbolic of fraternity, yellow for liberty, and purple for equality).

The Tricolour (il Tricolore, la Tricolor, a Tricolor, le Tricolore), the banner the First Palman Republic (I^o Res Publica: Iª Repubblica, I República, I^re République).

"Solidarity" (Solidarietà, Solidaridad, Solidaritat, Solidariedade, Solidarité) is the solid and connective ligation of social, political and cultural relations that form a popular unity, open society and human community. By the late 116th century and in the Second Republic, "solidarity" replaced the third term to refer to political, economical and social brotherhood, and to be more universal in terms of gender, society, justice, and labour. In fact, the emphasis on "Fraternity" during the Revolution led Olympe des Champs-Élysées, a female journalist, to write the Declaration of the Rights of Woman and the Female Citizen (Déclaration des droits de la femme et de la citoyenne) in 11631 as response to the Declaration of the Rights of Man and of the Male Citizen (Déclaration des droits de l'homme et du citoyen) in order to expose the failures of the Revolution in the recognition of sisterhood and equality of sex, gender and sexuality. Today, post-Rose Revolution, Article 1 of the Universal Declaration of Human Rights guarantees these natural rights listed in the lemma (Libertà, Egualità, Solidarietà; Libertad, Igualdad, Solidaridad; Llibertat, Igualtat, Solidaritat; Liberdade, Igualdade, Solidariedade; Liberté, Égalité, Solidarité).

Dictature

In reaction, the authoritarian and statist Fascists (Fascisti, Fascistas, Feixistes, Fascistes) attempted a coup d'état against the Republican government in 11632. This lead to, from 11632 to 11635, a Civil War (Guerra civile, Guerra Civil, Guerre civile) that was fought against the monarchists and nationalists of Palma Riviera. Republican partisans and guerillas (partigiani, guerriglieri, guerrilleros, guerrillers, guerrilheiros, guérilleros, partisans) from fiercely autonomous San Francesco and the other industrial cities (e.g., port cities with their portegno(-a), porteño(-a), porteny(a), portenho(-a), portègne populations) of Palma Riviera ultimately lost after 553,000 on both sides died. A famous Spanish slogan of the Republicans was the Spanish slogan «¡No pasarán!» (English translation: "They shall not pass"), more notorious than «Venceremos» ("We will vanquish"). Foreign volunteers, primarily from Nova-Lox and Aleixandria, joined the International Brigades (Brigate internazionali, Brigadas Internacionales, Brigades Internacionals, Brigadas Internacionais, Brigades internationales), a military foreign legion similar to the militias (milizie, milicias, milícies, milícias, milices) and the solider Legionaries (Legionari, Legionarios, Legionaris, Legionários, Lexionarios, Légionnaires) commanded by Palman officers in the Foreign Legion, to aide the Republicans. Alpenburg remained neutral during the conflict. The anarchists of the Palman Confederation of Work (Confederazione Palmana del Travaglio, Confederación Palmana del Trabajo, Confederació Palmana del Treball, Confederação Palmana do Trabalho, Confederación Palmana do Traballo, Confédération Palmane du Travail), who founded collectivised towns and farms as they fought alongside the Republicans against the Fascists during the Civil War, notably welcomed and was supported by Emma Goldman from Nova-Lox.

A ceramic tile recreation of Guernica by Pablo Ruiz Picasso, created in response to the Fascists aerial bombard of civilians during the Civil War. It depicts the heinous horror and terror caused by a gruesome atrocity and indisputable war crime. Guernica is a small town of the northern pastoral hills, whose name is a Hispanicisation of the Celtic word karnos for "horn".

In 11635, the Fascist Phalanx (Falange, Falanxe, Phalange) forces quashed the Republicans, with liberty vanquished to thunderous applause and ovation (in a figurative slap, clap or clack). The Fascist combatants (combattenti, combatientes, combatents, combatentes, combattants) proclaimed in response that they were past, though they were not the past. The fasces (plural of fascis or the Palman "bundle of sticks" that is the ideological name origin of fascism) symbolised the power and force of the magistrates of the succeeding state and preceding imperium. Supported by the xenophobic oligarchs of the plutocracy ("rule of wealth and riches") with a "valve" for treasure, the Fascists took power in a coup d'état and formed an odious regime governed by junta (giunta, junta, xunta, junte) named the New State (Stato Nuovo, Estado Nuevo, Estat Nou, Estado Novo, État Nouveau). Although reinstating the "hail" (salve, salut) salutation (gesticulation and assent from the Latin ave, the singular imperative of the verb avere for "to be well") said during the imperious reign, the junta did not reinstall the monarchy. During the Civil War, the Fascists differed from the Republicans with their salutes (gestures). With the palm of the hand being of obvious symbolism, the Fascists used the Palman Legionary salute with elevated arm extended forward and palm facing downward whereas the Republicans employed the raised and clenched fist (closed and serried in an elevation of firm pugnacity). Due to the influence of germ theory with the symbolism of the glory and justice of the nascent Sun, the Palmaist salute, of the simultaneous inflection of the lower arm (ulna and radius) about the pivot (joint or articulation) of the elbow (cubit) and inflection of the hand about the pivot of the wrist (carpus) with a deflection of the fingers (digits) to expose the elevated palm, resurged as modern civilian salutation (numinous wink, blink, nick or neigh). Used in the soldiers (عَسْكَرِيّ or ʿaskariyy) of the military (عَسْكَر or ʿaskar), the Novan salute is performed with the flat palm facing forwards and the tips of the fingers near the corner of the eyes, with the the upper arm at horizontal and the lower arm at a 45 degree angle in line with the right hand.

The president of the junta was the Generalissimus (Generalissimo, Generalísimo, Generalíssim, Generalíssimo, Généralissime), who was a tyrant and brute named "the Duke" (il Duca, el Duque, el Duc, o Duque, le Duc) from the Latin dux for "general", "leader" (Arabic إِمَام‎ or ʾimām) or "governor" (from gouverneur, gubernator, κυβερνήτης or kubernḗtēs for a "cybernetic pilot, captain, navigator"). A general of the junta, like as in the imperial realm, was a strategus (from ancient Greek στρατηγός or stratēgós for "army leader") and an amir (from the Arabic أمير‎ or ʾamīr for "commander, general, prince"). As the magistrate in chief (magistrato in capo, magistrado en jefe, magistrat en cap, magistrado em chefe, maxistrado en xefe, magistrat en chef) and supreme commander (comandante supremo, comandant suprem, commandant suprême), the Duke was a dictator (dittatore, dictador, ditador, dictateur) and captain general (capitano generale, capitán general, capità general, capitão ge(ne)ral, capitán xe(ne)ral, capitaine général), whilst a general officer of the junta, as an adjutant (aiutante, ayudante, ajudant, ajudante, axudante, adjudant) in the echelon (scaglione, escalón, esglaó, escalão, échelon), was a lieutenant general (tenente generale, teniente general, tinent general, tenente general, tenente xeneral, lieutenant général). Each officer of the junta was a dean (decano, degà, doyen), a chief of soldiers of the warrior class (a title traditionally used for a senior of ten ecclesiastic priests or academic professors in the clerical or educational hierarchy, which is not to be confused with a "deacon" for a "servant, minister"). The junta formed their reign as a hegemony of political realism and consequentialism with the coercive force and potent virtue of the principal and master state. It staged public spectacles to create a cult of personality, with chanting, saluting and beating of the thorax (pectus or breast), and with gladiator battle (battaglia, batalla, batalha, bataille) and blood (sangue, sangre, sang) games. This policy of panem et circenses ("bread and circuses"), with palliative offerings of aliment and divertisement (distraction and recreation to amuse and entertain), served to placate the populace and maintain tranquility. The New State was a tyrannical and despotic juggernaut (from the Sanskrit jagannātha for "master of the universe / world" and influenced by the Greek naútēs or ναύτης for "mariner", like a Behemoth or Leviathan). Its fascism (a supreme state of absolutism and nationalism) ordered a military-industrial complex. The "paternal" military dictature (dittatura, dictadura, ditadura) oppressed minority ethnicities and religions, subculture communities, and political opponents who advocated for restoration of democracy in a campaign of state terrorism named the Dirty War (Guerra sporca, Guerra sucia, Guerra bruta, Guerra suja, Guerre sale), lasting from 11654 to 11674. Military, gendarmery (e.g., the security forces of the police state, which inherited the "people of arms" role of the Imperial Guard) and right-wing fascist death squads (squadroni della morte, escuadrónes de la muerte, esquadrons de la mort, esquadrões da morte, escuadróns da morte, escadrons de la mort) in a reign of state terrorism hunted down and killed left-wing guerrillas, Republican partisans, political dissidents, and anyone believed to be associated with socialism (traitors and enemies in treason and sedition) with a so-called "strategy of tension" («strategia della tensione»; strategia de la tensión»; «estratègia de tensió»; «estratégia da tensão»; «estratexia de tensión»; « stratégie de la tension »).

Large companies and the mafia (organised crime syndicates and cartels) were complicit with this period of state terrorism. The mafia families, a name which comes from the Italian mafioso itself from the Arabic mahyāṣ (مهياص) for "bragging, bravado", emulated the noble tribes for their hierarchy and honour (onore, honor, honneur) whilst stressing filial piety, and were obsequiously named "Our Thing" (Cosa Nostra, Cosa Nuestra, Nossa Coisa, Nosa Cousa, Notre Chose). The mafia code of conduct emphasised an attitude of andragathía (ἀνδραγαθία), Greek for "heroic valour" (valore eroico, valor heroico, valor heroic, valor heróico, valeur héroïque) and literally the compound of macho ("male, masculine, virile", not machado for "hammer, axe, mallet, hack to hew") and bravo ("brave"), "noble" or "valiant" (valente, valiente, valent, vaillant). Rivalry and hostility between mafia families amounted to reprisal and retaliation, through violence (violenza, violencia, violència, violência, violence) and vengeance (venganza, venjança, vingança, vinganza, vengeance) in what was termed a vendetta (vindicta, vindicte) as an irate indignation for sore dishonour. They commanded the recrudescence of brigandage, maintained by extortion and thievery (e.g., theft, burglary, robbery, larceny, rapine, and pillage), that had been abated in Palman unification by the imperial military guardians. Obfuscating the division between criminality (illegitimacy) and morality (legitimacy), these mafia thugs (fraudulent and violent alcateia, Portuguese for "bands, gangs" from the Arabic القَطِيع‎ or al-qaṭīʿ for "herd") infiltrated organised labour to make lucrative inroads in the construction, sanitation, transport, and in the waterfront and garment industry. The term guapo was used to describe someone as "brave, pretty, elegant, beauteous, formous, bonus" in a vulgar dialect from the Latin vappa for "flat, dull, banal, bland, fade, suave, insipid, vapid wine" that has emitted its vapour in a gape to figuratively signify a person or "guy" who is a rude ruffian, racker or banger (canaglia, canalla, canalha, canaille). To the stranger (al straniero, al extranjero, a l'estranger, ao estrangeiro, ao estranxeiro, à l'étranger), pilgrim or peregrine (pellegrino, peregrino, pelegrí, pèlerin), it was derided that Palma Riviera solely exported "pizza, pasta, macaroni, and mafia". The regime supported industrialists, stripping back workers rights and enacting nationalist economic policies. It imposed ethnocentric and arch-conservative laws, instituted martial law, created a permanent state of exception (emergency or urgency in a legal extension of power of decision over the originary exclusion and inclusion of life, i.e. the principal authority or juridical sovereignty that determines the distinction of nude zoê or ζωή and modal bios or βίος), censored all media, and tortured, assassinated and exiled dissidents. Formal- and self-exiled expatriates fled to Aleixandria and Alpenburg, with many returning after the Dirty War. The 30,000 "disappeared" (victims abducted, abused and slaughtered whose bodies were disappeared by the military government) included those thought to be politically or ideologically a threat to the military junta even vaguely. These dissidents were any person the junta considered subversive, including academic students, labour unionists, writers, journalists, artists, and pro-democracy activists. Lucas Halab, who became more progressive as he matured, was elected as the first openly gay elected official in Atlantis and mayor of San Francesco. In 11674, Halab's political ambition was tragically and controversially terminated. He was slaughtered (deadened) by a mercenary assassin of the junta, initiating a riot in an active protest of extrajudicial murder. The martyrium of Lucas (Luca, Lucas, Lluc, Luc) would become an impetus of the revolution that would follow.

Democracy

Eventually, with covert support from Aleixandria, the fascist dictature, which had ruled in a combination of juntismo, caudillismo and continuismo, was deposed in a coup d'état orchestrated by the Republicans and military officers who opposed the authoritarian regime in Gemini 11674. The coup, named the Rose Revolution (Rivoluzione delle Rose, Revolución de las Rosas, Revolució de les Roses, Revolução das Rosas, Revolución das Rosas, Révolution des Roses), was coupled with non-violent civil resistance that opposed the repression of civil liberties, political freedom, and freedom of speech that occurred during the Dirty War. Borrowing from the Palman Revolution, the slogan "the people united will never be defeated" («il popolo unito giammai (/ non) sarà (mai) vinto», «el pueblo unido jamás será vencido», «el poble unit mai serà no vençut», «o povo unido jamais será vencido», «o pobo unido xamais será vencido», « le peuple uni ne sera jamais vaincu ») was adopted by the Rose Revolution anti-regime Resistance (Resistenza, Resistencia, Resistència, Resistência, Résistance) and the San Francesco gay rights movement. Alluding to the Campo Dynasty device, Ego supervivam, Latin for "I will survive" («Io sopravvivrò», «Yo sobreviviré», «Jo sobreviuré», «Eu sobreviverei», «Eu sobrevivirei», « Je survivrai »), was adopted, as well. The Republicans are credited with the transition of Palma Riviera into civilian rule and the democratic parliamentary republic, also known as the Second Palman Republic (Seconda Repubblica Palmana, Segunda República Palmana, Segona República Palmana, Deuxième République Palmane), that it is today. Following the exposure by probe of truth and reconciliation commissions for human rights abuses and violations committed by the government and non-state actors, members of the juntas are presently in prison as castigation for "crimes against humanity". The repatriation of the exiled dissidents of the Palman homeland restored them as (com)patriots ((com)patrioti, (com)patriotas, (com)patriotes).

The gay liberation movement was instrumental in the transition to democracy. Under the banner of existential and defiant tautology Ego sum id quod sum that is Latin for "I am what I am" («Io sono quello che sono», «Yo soy aquel que soy», «Jo sóc aquell que sóc», «Eu sou aquele que sou», «Eu son aquel que son», « Je suis ce que je suis »), it was one of the loudest voices in opposition to the authoritarianism (extremism, fanaticism and absolutism) of the regime. The Pink Panthers (Le Pantere Rose, Las Panteras Rosas, Les Panteres Roses, As Panteras Rosa, Les Panthères Roses) were a notable queer nationalist group that were associated with the Gay Liberation Front (GLF) in Nova-Lox. The Panthers were initially a militant group that combated homophobic violence committed during the Dirty War, although they later renounced the use of violence. They continued to the tradition of comradery (cameratismo, camaradería, camaraderia, camaradagem, camaraderie) that began with the republican revolution, referring to one another as a "comrade" (camerate, camarada, camarade) or "companion" (compagno(-a), compañero(-a), company(a), companheiro(-a), compañeiro(-a), compagnon/compagne). These popular replacements of the revolutionary republican "citizen" were analogous to "mate", with the original significance of "sharer of a chamber", "with bread" and "sharer of food or a mess", respectively. Compare this to the Novan practice of calling a person "mate" or "guy" (a gender-neutral human type from the Italian guido of Germanic origin for "wood", "wit", or "guide") to: (1) signify them as a "fellow", from the Germanic bases of "fee" as in tribute of property and riches (common wealth and well-being) plus "law" as in stratum and cohabitation (cognate of "lay" and "log", implying the collective ordered state of the "land" or institutional realm); (2) bound by an oath of geneats in a company (compagnia, compañía, companyia, companhia, compagnie); and (3) esteem their common social value as a partner (individual person) that is a good human and beneficial associate in collective solidarity. This hospitality is related to the Germanic (Gothic) geselle linguistically preserved in the Spanish agasajar, Galician agasallar and Portuguese agasalhar verbs. Central to nationalism are the concepts of self-determination and self-governance. A nation is a social construct, as opposed to real, in what has been termed as an "imagined political community" by historian Benedict Anderson. These communities of society have a common culture, history, identity, ethnicity, and a horizontal comradery from interpersonal and social affinity in spirit and ideas. Nations are groups of people (of a collective identity with present, individual and continual consent in volition and action) united by an incomplete history (i.e., an oblivious memory, erroneous perspective and ignorant view) as a social representation (construction) associating fragments of the past. It necessitates victims and aliens. Nevertheless, this social constructivism that was articulated by Michel Foucault was debated against by Noam Chomsky who argued for human nature or innate structures. During the period of peace and restoration of democracy that followed liberation that included decentralisation, San Francesco became a beacon of hope (faro di speranza, faro de esperanza, far d'esperança, farol de esperança, phare d'espérance) that beckons for immigrants seeking opportunities and marginalised groups seeking human rights and civil liberties such as equality and inclusivity.

The "New Wave" (Nuova Onda, Nueva Ola, Nova Onada, Nova Onda, Nouvelle Onde) countercultural postmodern artistic and social movement flourished in the Castro District of San Francesco, which has been characterised by hedonism, freedom of expression, the transgression of taboos (from the Astronesian tapu or kapu for "prohibition, proscription") such as fetish (sexual, artificial and factitious art, with nudity, eroticism and pornography), the use of recreational drugs, graffiti (graphic and literary inscriptions by "vandals"), gay and sexual liberation, and the "coming out" of the "underground" and "streets" from the private to the public dramatic "stage" or "scene" (scena, escena, cena, scène). The movement, which can trace its origins to 11675 with inspiration from the libertarian student social movement of 11668 against the regime and the Cancer 11669 Stonewall riots against police persecution that occurred in New York, made contributions to music, film, television, photography, painting, design, and comics—throughout the height of the HIV/AIDS epidemic in the 11680s, and in tandem with New York artists like Keith Haring—until 11695. Social organisations named Mattachine Societies (from the Italian mattaccino or Spanish matachín, itself from the Arabic mutawajjihin for "masked people") were formed as "madid" or "matt" community, unified in vernal celebration and solar illumination, to counter the oppression of performative anonymity imposed on gay ("homophile") people by society. The Rainbow banner of iris colour to represent the pacific luminosity of the LGBT community pride was designed by a New Wave artist. Camp drag spectacles (e.g., shows and performances), where gender norms and roles are imitated or exaggerated, not necessarily by transvesting (trasformismo, transformismo, transformisme), for self-expression or entertainment and distinct from the transgender identity, are staples in gay culture that grew in popularity during the New Wave period. The drag and hedonist cabaret la Gabbia delle Folli (literally "the Cage of the Madwomen", in the sense of folly or a camp and effeminate male homosexual termed a "queen") in Delfino is particularly famous. The discotheque (discoteca, discotheca, discothèque), of metaphoric high energy (energia, energía, enerxía, énergie), was the social centres of disco, house and dance music. Its lemma was nunc est bibendum, nunc pede libero pulsanda tellus, or "now one should drink, now with the free foot pulsing Earth's telluric ground".

Society

The indigenous Atlantean people welcomed immigrants (immigranti, inmigrante, immigrants, imigrantes) as domestic and economic companions, who comprehended this respect as benevolence and deference, activating an assimilative process of cultural syncretism (sincretismo, sincretisme, syncrétisme) and civilisation (civilizzazione, civilización, civilització, civilização, civilisation). The social interdependence of Palman cultural norms that occurred were facilitated by the absorption, acculturation and diffusion of other groups into society. All Atlantean nation-states are nations of immigrants, which is most marked in the urban port cities. The lower social strata of port cities, a product of the abject misery (miseria, misèria, miséria, misère) of the squalid and sordid living conditions of their deplorable environment, developed macaronic and secret languages by the inverting or reversing of syllables, and the mixing Italian, Spanish, and Portuguese. It disseminated through music. Alienated and estranged individuals of the anti-society (alternative social structure), such as homosexuals and criminals of the underground, adopted these anti-languages to communicate and socialise. The revolutionary republican ideology asserted vox populi, vox Dei, a Latin phrase for "the voice of the people [is] the voice of God". The equivalency of the people with God reflected the supremacy of democracy. Incipient to the First Republic, its continuation was essential to the democratic and laicist politics of the Second Republic. After the restoration of democracy, heated ideological conflicts began to ensue between economic, political and social liberals and conservatives. As conservative elements and former fascists infiltrated the government, San Francesco's demand for autonomy became vehement. Still, the major political parties in parliament refused to grant this right. As San Francesco outpaced Palma Riviera economically, tensions increased and the calls became difficult to ignore. In the city-state's perspective, Palma Riviera relied on San Francesco's tax contributions and economic strength. It was not until 11681, that the government granted San Francesco and Yafa Aviv, along with the capital Rio de Rosa, autonomous region status.

Palma Riviera, however, has socially liberalised considerably since the Rose Revolution. In modernisation, the medic (medico(-a) médico(-a), metge(ssa), médecin), engineer (ingegnere(-a), ingeniero(-a), enginyer(a), engenheiro(-a), enxeñeiro(-a), ingénieur(e)), and advocate (avvocato(-a), abogado(-a), advocat(-da), advogado(-a), avogado(-a), avocat(e)) were elevated as eligible professions, a position in the stratum (strato, estrado, estrat, estrade) that the priesthood (sacerdozio, sacerdocio, sacerdoci, sacerdócio, sacerdoce) once shared with the rulers and warriors. Nonetheless, it remains less laicist than other Atlantean nations. Although no longer the state religion (created as the social cult of the people), the Palman Ecclesia (Chiesa Palmana, Iglesia Palmana, Església Palmana, Igreja Palmana, Igrexa Palmana, Église Palmane) was separated after the Palman Revolution that abolished the monarchy. The Ecclesia continues to play a major role in the social opinions of Palmans. The tradition of the President, instituted formally first by the New State, delivering a broadcasted message on New Year's Eve coincides with a public festival and the highest holy day in the Ecclesia. The Ecclesia's most influential clergy (clero, clergat, clergé), both historically and contemporarily in social and political terms, has been the Sisters of Perpetual Indulgence (le Sorelle della Perpetua Indulgenza, las Hermanas de la Perpetua Indulgencia, les Germanes de la Perpètua Indulgència, as Irmãs da Perpétua Indulgência, as Irmás da Perpetua Indulxencia, les Sœurs de la Perpétuelle Indulgence), a sororal order of female priests (cf. male priests of a fraternal order, who are referred to as Brothers (Fratelli, Hermanos, Germans, Irmãos, Irmáns, Frères)) that participates in educational, social, structural, intellectual, cultural, and evangelist engagement. With the financial and military support of the imperial realm as a colonisation and civilisation effort, religious orders established civilising (educational, cultural and social) missions (missioni, misiones, missions, missãoes) as "advanced post" colonies (cultivations and plantations as communities of hospitality and municipalities of society) along the riviera of the Rose Sea. These colonial institutions were an feudal administration of an imperial donation of property or territory by a regal donator to a captain general (donatario, donatário) as an administrator, director, executor, governor or proprietor of a proprietary authority (capitania, capitanía). Whilst the Ecclesia is clerical and ecclesiastical in organisation, its paedagogical objective (the intention of education and instruction) has made it receptive to social progress, albeit conservative in response.

Within this structure, the Ecclesia eventually embraced the ethics and reason of humanism found in the Scientific Revolution of the Renaissance (Rinascimento, Renacimiento, Renaixement, Renascimento, Renacemento, Renaissance) that influenced the Enlightenment (Illuminismo, Ilustración, Il·lustració, Ilustração, Iluminismo, Lumières). It readily accepted evolution. Nonetheless, the consensus of the clergy, whose clerics (chierico, clérigo, clergue, clerc) are academics foremost, were reluctant before and after the Palman Revolution to support the laicisation and democratisation of the imperial realm into a modern state. When the Republicans came to power, the government promulgated laws that laicised state educational institutions including academies and schools, against the will of the Ecclesia which condemned it as anti-clericalist. This laicity (laicità, laicidad, laïcitat, laicidade, laïcité), a concept from the Latin laicus or "lay", a loanword from the Greek lāïkós (λᾱϊκός) for "of the people" or lāós (λᾱός), was a pillar of Republican politics of the secular or mundane. Members of the reactionary (regressive, not progressive) faction of the Ecclesia supported the Fascists in the Civil War and during the regime. Truth and reconciliation commissions in a process of Vergangenheitsbewältigung ("foregone-hood welting" or "struggling with the past, the memory of history") revealed the complacent and complicit involvement of old (orthodox and orthoprax) clergy that provided theocratic (confessional) support of the state regime. Despite this, during the New State and starting in the 11650s and 11660s, liberation theology (teologia della liberazione, teología de la liberación, teologia de l'alliberament, teologia da libertação, teoloxía da liberación, théologie de la libération) was a practice of young and heterodox clergy members of the Palman Ecclesia who advocated for fighting poverty (armth) and oppression (e.g., social injustice, homicide, and torture of the Dirty War) as a moral reaction. Similar revolutionary ideology, with the slogan of "Stand up, the condemned/damned of the Earth" («In piedi, la condannati/dannati della terra», «En pie, los condenados/dañados de la tierra», «De peu, els condemnats/danyats de la terra», «De pé, os condenados/danados da terra», « Debout, les condamnés/damnés de la terre »), was reflected in laic (laico, laic, laïc) society.