The dominant belief in the Zākoð kingdoms revolves around the worship of a wild primordial fire from which all living things are said to have originated. According to legend, it burns on a high mountain located at the center of the world.
This primal fire plays an important role in public life, such as ceremonies and festivals, and its symbolism is present in many aspects of art and society.
In the domestic context, other deities are worshiped in addition to the primordial fire. These gods are often adapted from other cultures and can vary greatly depending on the region. Ancestor veneration is also widespread in private households.
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Personal names
In the Zawðo culture, family and lineage are highly valued, which is why the personal name is usually given after the family name.
Many names refer to circumstances of birth; such as the weather or the time of day. Names based on positive or desired qualities are also popular.
Family names and patronymics
Patronymics are mainly used by the common people, while in the noble families surnames are passed from generation to generation. Most often this is done through the male bloodline, but children can also receive their mother's family name, e.g. if she has a significantly higher social position.
Similarly, under-class children may adopt a matronym.
In a marriage, both partners keep their respective surnames.
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THE FIRST BEING - creation myth of the Öːvadjɘ people
When the wild water of the sea touched the steady rock of the shore for the first time, a being rose up from the waves. It had no name, for it was the first one to speak. It had no face, for it was the first one to see.
After it had climbed up the high rocks, it saw dry and barren ground that was never-ending. So the being stood on the cliff and summoned the rain. When the water of the dark sky touched the ground, the earth became fertile and long rivers formed. Then fish rose from the mud, then birds and then land animals.
The first being saw this and was satisfied. It commanded the rain to stop, and so the world came to be.
Ja ekkoɣege ja sönnäɣev mɘːzo fɘŋŋojek mewke xöːbat ja lenä xökhojerh mörrasɘβɘk, gökx vedo föːrät fja ja ɘtta slogöget. Lerra nɘːfädɘɣ ɣeabörh möːŋo mewke nɘːβadöt. Lerra nɘːfädɘɣ βöːgorh möːŋo mewke nɘːxäbökxöt.
Ja ekkoɣege mörrage nɘːforɘt fja ja vekkaxökhöjeme gökx nɘːsaβödöt gɘmmävre jeŋkavre gɘːjarh dot βɘɣŋodev. Äŋ vɘssot dot ja vedo gɘːdot fja ja mörrazöme nɘllänödre ja mewmɘzörh. Ja ekkoɣege ja mɘːzo sät vekkajek xöːbat ja gɘːjarh, gökx ja βeffoje öːga jeŋkot ra öːva ɘtta mɘːnäjŋ öːga gɘːdot. Gä mɘːmäzölɘz föːrät fja ja gɘmmäjeget, gä xöːxokhölɘz βot, gä lɘːläze βot.
Ja mew vedo sβodödre nɘj βɘkxodre. Nɘllänövɘsöt mörrage gɘːdot ja mewmɘzörh ra ja ŋeja vɘssage ot gɘːdot.
DEF moment-LOC DEF calm-NEG water sea-GEN one-ORDINAL-ADV touch-DPST DEF steady rock-ACC ground.edge-GEN / there being move-DPST above DEF many wave-ABL / NEG 3SG-have-DPST.HAB name-ACC because one-ORDINAL-ADV 3SG-speak-DPST / NEG 3SG-have-DPST.HAB face-ACC because one-ORDINAL-ADV 3SG-see-DPST / DEF moment-LOC finish-ADV 3SG-move-DPST above DEF high edge-LOC / there 3SG-look-DPST wet-NEG-and fertile-NEG-and ground-ACC DEM limit-DPST-NEG / this cause-DPST DEM DEF being stand-DPST above DEF cliff-LOC 3SG-summon-DPST-and DEF rain-ACC / DEF moment-LOC DEF water dark sky-GEN touch-DPST DEF ground-ACC / there DEF earth begin-ADV be.fertile-DPST and long many river begin-ADV stand-DPST / after PL-fish move-DPST above DEF mud-ABL / after PL-bird be-DPST / after PL-land.animal be-DPST / DEF one-ORDINAL being see-DPST-and 3SG-ACC be.satisfied-DPST-and / 3SG-call.cause-DPST stop-ADV stand-DPST DEF rain-ACC and DEF world cause-ADV begin-DPST stand-DPST
actually working on my conlangs thinking about what accent native speakers of my conlangs would have in english and what grammar mistakes they would make