Seko

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Re: Sekowo Shinpō (News of Sekowo)

Postby Wu Han » Tue Apr 28, 2020 2:37 am

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SHK

Postby Wu Han » Tue Apr 28, 2020 5:54 am

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Major statue of the Bahrām Bidar opened to public
8 March 4743
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⠀⠀Architect Yoshida Yoshiro has concealed a huge stone statue of the Bidar within a hill covered in lavender plants at 15 km outside of Mizuho, Sanko. The top of the statue's head just crests through a circular well at the centre of the vibrant hill, which is carpeted in nearly two-hundred-thousand of the fragrant purple-flowering bushes. As one approaches the 40-metre tunnel to get to the foot of statue, the strong scent of lavender floods the senses.

⠀⠀"The aim of this project was to build a prayer hall that would enhance the attractiveness of a magnificent stone Bidar sculpted some 15 years ago. The site is a gently sloping hill on 180 hectares of lush land belonging to a temple," Yoshida wrote in an essay for Naegi magazine.

⠀⠀"Until now, the Bidar statue has stood alone in the field, giving an unrestful impression. I wanted to give visitors to the temple a more serene appreciation of both the Bidar and the stunning local landscape," he continued.

⠀⠀The vegetation growing around the statue provides a seasonally appropriate backdrop, changing from green in spring to purple in summer and finally white in winter, when the mound is heaped in snow. "One of the monument's charms is how well it achieves harmony with the natural landscape," reads the Matakino Temple's website.

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"Surprisingly, one only sees the head of the statue surrounded by the landscape of the hill," it continued. "Atama Bidar (The Bidar's Head) was named for its novel, impressive appearance. Thus a new symbol of the temple been established."

"The whole body of the Atama Bidar can't be seen from outside. Snow accumulates on its head in winter. What remains hidden from view sparks one's imagination," added Yoshida in his essay.

A self-taught architect, Yoshida has become one of the most renowned masters in his field domestically, as well as internationally. This monument exhibits some of the key characteristics of Yoshida's work – namely the use of raw concrete, dramatic play of natural light, and the interplay of interior and exterior spaces.

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The Sekoku Hōsō Kyōdō (SHK) is a publicly-funded media co-operative headquartered in Nago, Seko, with dispatch offices around the world. The SHK was founded by
an act of the National Assembly of Seko.
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Re: Sekowo Shinpō (News of Sekowo)

Postby Wu Han » Fri May 01, 2020 1:43 am

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Postby Wu Han » Fri May 01, 2020 2:18 am

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Crown Prince of Hanzen honours late King at Embassy
6 April 4743
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⠀⠀NAGO, SEKO: Crown Prince Khemkhaeng laid a wreath at a portrait of his father, King Anuman, who died suddenly this morning in Udon Nakhon after a long battle with pancreatic cancer. The Bureau of the Royal Family of Hanzen also released a statement stating that the Crown Prince's international tour is suspended indefinitely as he returns to Hanzen to mourn the King, and ultimately, assume the throne. Accordingly, the Crown Prince has officially been elevated to the title of "Uncrowned King"

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⠀⠀Outside the capital, President Seichō conducted a Daenist prayer and offering on behalf of the late King at her temple, wishing him a peaceful transition from this mortal plane to the next. President Seichō also prayed for the young monarch who is flying back to Hanzen later this afternoon. Though Khemkhaeng's trip in Seko was cut short, Seichō has pledged to continue to work with her counterparts in Hanzen when possible on areas of mutual aid and cooperation.

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The Sekoku Hōsō Kyōdō (SHK) is a publicly-funded media co-operative headquartered in Nago, Seko, with dispatch offices around the world. The SHK was founded by
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Re: Sekowo Shinpō (News of Sekowo)

Postby jamescfm » Mon May 04, 2020 10:01 pm

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Seko Film Academy recognises two millennia of cinema
Organisation holds special ceremony to celebrate the anniversary of its association with International Motion Picture Academy

17 December 4744
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The Seko Film Academy celebrated two thousand years of its association with the International Motion Picture Academy overnight with the unveiling of a list of what members considered to be the one hundred greatest Sekowan films of the past two millennia. The list contains a diverse array of films spanning many time periods, genres and filmmaking styles. Although there are many older films on the list, there was still room for more modern entries such as Owari (Luthorian: The End) only released in 4731.
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Above: Legendary Sekowan director Ichihara Kuniyuki is recognised as a classical auteur director, best known for his samurai films that had a lasting impact on global cinema
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The most successful individual filmmaker on the list was writer-director Ichihara Kuniyuki, best known for his "jidaigeki" (Luthorian: historical drama, literally "era drama") films. In addition to having four separate entries on the list, he secured the number one spot for his film Sabishī Otoko (Luthorian: The Lonely Man). Released in 2901, the film is one of the oldest on the list and is one of fourteen selections shot in black and white.

Although lists of this nature are inevitably going to promote discussion and debate, many Sekowan film critics have expressed satisfaction that the Academy was able to capture the full diversity of Sekowan cinema. The majority of the films are in the Kunikata language, which has acted as an effective lingua franca for the country's various linguistic communities for centuries but there are notably four films in Orinco, one of the country's largest minority communities. Among these films was Ichtaca, the story of an Orinco woman working as a live-in maid for a wealthy Sekowan family in the 46th century.

The definition of what constituted a Sekowan film provoked some discussion, too. Rather than requiring that the film be financed or filmed in the country, the Academy simply stated that the film had to be "culturally Sekowan" and this led to the inclusion of Yusō (Luthorian: Transport), a Yingdalan science-fiction production set primarily in Seko and directed by Sekowan filmmaker Mikami Mitsu.

Another notable sign of the variety of films included was the inclusion of three films by renowned master of animation Yamane Eme and her studio. Yamane's films are often noted for their engagement with complex moral themes in an art form that is typically marketed towards children. Many of her films focus on the relationship between humanity and nature, and they are often noted for centring the stories of girls and young women in a nuanced manner.

The ceremony in the capital saw the attendance of many big names in the contemporary Sekowan film industry, including the cast and crew of a handful of films featured on the list. Among those in attendance was young Sekowan actress Nishihara Otsu, who it was announced last week has been nominated for an IMPA Award for her performance in the crime thriller Maketa (Luthorian: Lost). If she wins the award, she will become the first Sekowan to do so in nearly a century.
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審査官 (Shinsa-kan) is a broadsheet international newspaper published in Sekowo in Sekowan and Luthorian, focusing on economic, business and cultural affairs across the globe.
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Re: Capital

Postby Wu Han » Mon May 04, 2020 10:53 pm

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Kono Saki, Seichō, lead reformed Liberation Movement to electoral victory
The social movement was formed to create an open-source, citizen-drafted constitution, and has since reformed itself as a political party
5 March 4745

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Above: Kono Saki speaking to supporters at her victory party at Ishinawa University (left); Seichō addresses supporters from her temple outside of Nago
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NATIONWIDE: Five years after having received a provisional mandate to institutionalize Seko's new constitution, Prime Minister Kono Saki and President Seichō have been re-elected in their own right as members of the Liberation Movement political party.

A year prior to the general election, Kono Saki announced that the Liberation Movement and those in the higher echelons of the movement's leadership would be reformed into a single electoral entity, bearing the same name. The Liberation Movement was thenceforth officially rebranded as a "big-tent, brokerage electoral coalition," committed to the establishment of "social justice, equality, and liberty through the Sekowan model of management."

Nearly all members of the Provisional National Assembly joined the reformed KU and have accordingly been re-elected. The party, which itself is an association of parties, unions, cooperative federations and other organizations, has won all 177 seats in the new National Assembly. This has led observers and analysts to suspect that Seko will be evolving into a dominant-party system under the new constitution, should the Liberation Movement succeed in holding together its broad range of interests.

Nonetheless, the election saw some individuals subtly draw distinctions from the traditional leadership of the movement. In particular, Xquic Nelli-Cualli gained particular popularity and success during the campaign among those in the Orinco Womens' Labour Federation — one of Seko's largest and most influential unions, and a major power base for the Liberation Movement. Ms. Nelli-Cualli also has gained supporters from among the incumbent figures in the KU, positioning herself as a prominent faction leader in the coalition.

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Capital is a media company specializing in economic reporting, headquartered in Eiwa, Seko.
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Solidarity

Postby Wu Han » Thu May 07, 2020 1:40 am

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⠀ ⠀ June 4748 President Seichō delivered a major foreign policy speech today at Eiwa National University, wherein she focused on issues of international trade, development and solidarity between the developed and developing worlds. While the president has an extensive catalogue of political writings and teachings, she is widely perceived as an apolitical, unifying figure in Sekowan society.

Seichō appeared to those gathered in the auditorium in plain Artanian-style clothing, not unusual for the Kando-ji Abbess in the discharge of her duties as President. Seichō began by offering a prayer and blessing upon those gathered to hear from her, before taking her place at the podium. Many of the young students mustered in the cramped, sweaty theatre offered an effuse and enthusiastic standing ovation for the President, until they were silenced by a gentle, yet swift wave of her wrist.

The address began by Seichō asserting that, "In ancient times mountains arose, our mighty rivers roared forth, and our sapphire lakes were formed. Our highlands, plains and valleys were covered with greenery and flowers. We populated this sacred planet with different faces and hues, and since that time we have understood the plurality that exists in all things and in our diversity as human beings and cultures."

These opening lines set much of the tone for the speech, as the president continually drew links between economics, nature and Daenism. Seichō declared that economic development should continue, not to increase excessive material consumption, but to increase productive capabilities, which is necessary to reduce poverty and improve well-being all over the world.

"Even with lower aggregate consumption, welfare can be increased without increase in consumption by consuming differently, rather than consuming more," Seichō said. "Look at the birds; they consume only as much as their stomachs can hold. They cannot take in more than that. They have no granaries for hoarding. Look at the ants and insects; that is all they can do. Look at the trees; they can take in only as much as their trunks will allow."

Seichō argued that Daenist philosophy and materialist critiques share a deeper understanding of the root causes of human suffering, critiquing the "industry of aid," as insufficient to bringing about substantial change and development:

"It is almost laughable simply to speak of solving the problems of hunger, illiteracy, and illness," said Seichō. "These are not the real problems at all; they are merely symptoms. The root of the problem of exploitation has not been addressed."

Developing on this theme, Seichō denounced war and violence on the continent, and around the world, calling for a pacifistic ethic in international affairs. She criticized those in the developed world who choose aggression over diplomacy, enabled by an institutionalization of decision-making in the hands of the most powerful.

"The calls for justice originating from this continent are spurned like bald and mangy dogs whose lamentations and cries disturb the peace and quiet of the manufacturers and merchants of misery," said Seichō. "If we truly desire peace we must choose the path of peace; killing others can only lead to being killed. If we are to recognize our natural interdependence, we should act out of mutual kindness and compassion, overcoming evil with goodness."

Further, the president decried the present "free trade" arrangements sought by developed countries vis a vis developing countries. Seichō alternatively called for "a preferential option for the oppressed," borrowing a phrase from the Hosian tradition, in agreements between states.

"Free trade and the unrestricted globalization of economic exploitation chains cannot be the only option for development presented to the most oppressed and marginalized peoples of the world," said Seichō. "We must encourage the emergence of alternative modes of development, and act with a sense of moral urgency and social ethics in assisting countries in their development, as best they see fit."

To this end, Seichō applauded the governments of Lourenne and Indrala, which had ratified preferential trade agreements with the Kingdom of Hanzen. These agreements give Hanzenese exports tariff-free access to the markets of those richer nations, while allowing the Kingdom to impose tariffs as they see fit for their domestic development. While Seko doesn't enjoy a comparable level of development, Seichō announced that Seko would be ratifying such an agreement with Hanzen as well.

"These countries have shown the way forward, in ratifying agreements which foster mutual understanding and which recognize the unique needs of the developing world," Seichō said. "The needs of the poor take priority over the desires of the rich; the rights of workers over the maximization of profits; the preservation of the environment over uncontrolled industrial expansion; production to meet social needs over production for military purposes. This is what we mean when we talk about a preferential option."

The president briefly touched on a number of topical issues, praising the emergence of a stable and progressive government in Ostland, while registering her dismay with developments to the north.

"It is profoundly saddening to many, to watch the emerging government to the north slander the September Revolution and those who govern by its ideals as 'tyrannical.' Such comments can only be borne out of ignorance and a complete unwillingness to comprehend the other side of a very ideological debate," said Seichō. "We certainly find it concerning that this discourse is being stoked by a political force which advocates imperialism and the representation of Hulstrians alone."

Seichō concluded her address by stating the following:

"It is necessary to look at the map of Dovani, to place oneself before its splendid multiplicity, before the cosmic generosity of the wide places which surround us, in order to understand why we refuse to share the dishonour and plundering of the past, of all that which has been taken away from an exploited and oppressed peoples. One may feel lonely when located in this wide geography of pain and history, but there is no insurmountable solitude. All paths lead to the same goal: to convey to others what we are. And we must pass through solitude and difficulty, isolation and silence in order to reach forth to a condition which will bring enlightenment, justice, and dignity to all of humanity. "

Seichō speech received a rousing applause from those gathered at Eiwa National University before students filed out of the auditorium, eager to discuss and analyze their president's words. Seichō for her part, is said to be travelling back to her temple outside of Nago to engage in spiritual matters. Thus, it is yet to be seen how this landmark address will affect government policy moving forward.

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OOC Note: This article incorporates quotes from Bhikkhu Buddhadasa, Pablo Neruda and Evo Morales, among others.
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Re: Sekowo Shinpō (News of Sekowo)

Postby Wu Han » Fri May 08, 2020 5:07 am

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PM Kono: Seko to withdraw from WDEA by 4753
15 October 4752

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EIWA, SEKO: Prime Minister Kono Saki announced that Seko will be withdrawing from the Western Dovani Economic Area by 4753, fulfilling a central demand of Seko's labour community and co-operative sector during the 4751 general election. The President and Prime Minister have sent letters to the leaders of the signatory nations affected by the government's decision, expressing their desire to sign new "open trade" agreements, as opposed to tariff-free trade agreements.

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"My Socialist Practice," by Seichō, Naegi

Postby Wu Han » Sat May 23, 2020 4:06 am

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⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀My Socialist Practice
⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀The Zenshō Master turned President of Seko writes about her understanding of socialism as it relates to Daenism
⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀Essay by Her Eminence, President Seichō, August 4753
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⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀This essay was written for Naegi and appears in Seichō's latest book Satori (悟り), in which Seichō goes into greater detail with regard to the nexus between socialism and Daenism.

⠀⠀⠀⠀⠀⠀While some people may cultivate socialism as a political theory, I consider my socialism to be a practice related much more deeply to religion than to politics. I do not seek to interpret it scientifically and propagate it throughout the world. Nonetheless, I should like to set forth the gist of my faith and practice just as I understand it, for what follows is something of which I am firmly convinced.

⠀⠀⠀⠀⠀⠀In proceeding to reform society, we have to first begin from our own spirituality. A person of wisdom is not one who practices Daenism apart from worldly affairs but, rather, one who thoroughly understands the principles by which the world is governed. The Bright Light Sutra states, “To have a profound knowledge of this world is itself Daenism” (sc). The true path to liberation lies in the affairs of this world; the affairs of the world are invariably tied to exploitation and suffering, and often economic and material in nature.

⠀⠀⠀⠀⠀⠀ In engaging with worldly matters, I find similarities between my Daenic practice and the humanistic contributions of Karl Metz, who like the Bidar sought to answer the following question: How are human beings to be reconciled with themselves and the world? Both assert that the human condition is one of rampant suffering, and that suffering is both material and cognitive/emotional. Moreover, both Daenism and Metzism, at least in theory, aim to provide some form of liberation from suffering — understood, certainly for Metzists and usually for Daenists, in a this-worldly fashion. For Metzists, of course, the primary philosophical lens is materialist.

⠀⠀⠀⠀⠀⠀Daenist materialism seeks a balance by focusing on both the significance of material needs and structural suffering on the one hand, and the problem of absolutist or reductive thinking —which slides so easily into scientism and anti-humanism—on the other. Let me summarize briefly my Daenist revisioning of Metz’ concept of liberation: for Metz, the disarray of capitalist production affords the opportunity for the majority of suffering people to organize itself in a movement to overcome suffering by way of a transformation in consciousness brought on by collective social action. This necessarily collective action might be re-conceived in Daenist terms as a breaking away from subjectivity towards an expanded sense of self, and with it, an expanded sense of duty and responsibilities — that is, a new form of “selfless” humanism. Bidar and Metz clearly saw that alienation and dehumanization were conditions faced by all people regardless of class or social status; it was simply that those facing the most severe forms of suffering had less to lose by breaking their chains, and would be the ones ultimately responsible for the more general transformation of humanity into truly social beings.

⠀⠀⠀⠀⠀⠀Here then, allow me to discuss the most present example of Daenist socialism in our world today, as I interpret it. In Seko, a generation of young people led by monks and Metzists alike collectively walked the path toward liberation from capitalist material suffering. All thoughts of the struggle for individual subsistence were liberated from the minds of a generation and sublimated into collective exertion for the sake of community life. These developments culminated in the popular drafting and ratification of what is perhaps the most humanistic governing document enshrined into law today, the Constitution of Seko.

⠀⠀⠀⠀⠀⠀In this real-world example, we can see that much of the Metzian economic creed compliments the teachings of the Bidar as established in the Three Baskets; primarily the understanding that private ownership of property brings power to one class and sorrow to another through exploitation. Consequently, the understanding that it is necessary for the good of society that the sorrow be removed by the abolition of private property. In the Sekowan experience, socialists have collectivized property and have pushed the totalitarian employee-employer relationship to the peripheries of society to the greatest extent in modern times, replacing it with a profound level of democratic control. Here we can see that the Sekowan socialism has corrected a major mistake of most hitherto socialist and Metzist political projects: namely, the tendency to simply replace private capitalism with state capitalism.

⠀⠀⠀⠀⠀⠀Indeed, the dominance of workers' co-operatives over the corporation has come to be known as a constituent part of the "Sekowan model of development." In the interest of brevity, and in approbation of the vast body of scholarship on this topic, please forgive me for curt way by which I assert what follows: first, this model is decidedly socialist in the Metzian tradition, given that co-ops are proletarian, their importance derived from and based in the importance of common people, united in their collective struggle against capital. Second, this model is decidedly Daenist, conforming with the highest ideals of Daenist ethics as they apply to economics, such as minimizing suffering, simplifying desires, practicing non-violence, as well as genuine care and generosity. Third, and finally, this model is decidedly Sekowan, respecting the strong anarcho-syndicalist tendencies and decentralized nature of the many polities which have and continue to govern on the territory over countless generations.

⠀⠀⠀⠀⠀⠀Friends, I shall summarize this short piece, which in no way claims authoritative knowledge on the topics heretofore discussed, but nonetheless represents a broad outline of my faith and my socialist practice. I assert once more that my socialism is deeply integrated with Daenist ethics, such that I render it an exercise more closely related to my faith than to political science. In a speech at Eiwa National University, I said, "welfare can be increased without increase in consumption by consuming differently... Look at the birds; they consume only as much as their stomachs can hold. They cannot take in more than that. They have no granaries for hoarding." In this teaching, I intend to express that the freedom to hoard was controlled by nature in the form of natural socialism; and further, that socialism like Daenism remains deeply related to natural reality. It is important to stress this link between the natural world, Daenism and socialism, for the alternative remains capitalist exploitation, with our collective ecology and spiritual liberation sacrificed at the altar of consumerist free-marketism.

⠀⠀⠀⠀⠀⠀My socialist practice is engaged in the social reality of class conflict. However, at the same time when it joins hands with the liberation front of common people, even when it understands clearly the social dialectics of change, or when it actively participates in the shared struggle, it also seeks to purify the human personality and liberate humanity from egotism. Economic struggle to redistribute material benefits isn't liberatory in and of itself. My socialism, friends, is a wholehearted belief that another world is possible, where all the peoples of this planet can coexist in material security and spiritual liberation. And know, friends, that this world is not only possible, she is on her way. On a quiet day of meditation, I can hear her yet breathing.

May there be peace in the world, and may the Bidar's teachings spread!


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⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀Naegi (Seedling) is a weekly magazine featuring journalism, commentary, criticism, essays, fiction, satire, cartoons, and poetry from a leftist, Daenist perspective.
⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀⠀Naegi is printed by a non-profit worker's cooperative located in Nago, Seko.

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OOC Note: This essay borrows liberally from real-life essays, including "My Socialism," by Takagi Kenmyō (Enshō), "Buddha or Karl Marx," by Dr. B.R. Ambedkar and "Western Economics Versus Buddhist Economics," by Laszlo Zsolnai, among others. I also cite real-life sutras with slightly-altered names, given the state of development of "Daenism" in Particracy and the lack of registered equivalents.
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Re: Nago Shimbun

Postby Wu Han » Sat May 23, 2020 4:07 am

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⠀ ⠀ ⠀ ⠀ Seichō announces she will not run for third consecutive term, citing
⠀ ⠀ desire to focus on scholarly and spiritual pursuits

⠀ ⠀ ⠀ ⠀ 12 September 4754
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⠀ ⠀ NATIONWIDE: President Seichō announced today that she will not seek re-election next year, choosing to return to spiritual matters and other scholastic pursuits. The Daenist priest-turned-President is widely popular among nearly every subsection of Sekowan society, having served as the Spiritual Leader of the Liberation Movement. Her political project organized a constituent assembly to draft an open-source constitution, ratified through referendum in 4740, and bringing with it a return to stability for the beleaguered Sekowan people.

⠀ ⠀ Speaking to those gathered at a mutual aid project in rural Hokuzan Circuit, organized by the National Service Program alongside local Daenist and Kami temples, Seichō announced that she sought to "return to the world of scholarship," while remaining "engaged in the issues of human suffering."

⠀ ⠀ "Our quiet and non-violent revolution — that is, the replacement of the old system with our present constitutional arrangement — has achieved a great deal," said Seichō, "But nonetheless, suffering persists, indelible as it is to the human experience. I wish to devote myself fully to excavating the roots of suffering, confident in my belief that our young leaders are exceedingly capable of responding to our contemporary conditions."

⠀ ⠀ With Seichõ declining to run in the election, it is widely anticipated that Prime Minister Kono Saki, as the second highest-ranking official in the Liberation Movement, shall succeed Seichō for the Presidency. With the ascension of Kono, the Prime Ministerial role would likely be filled by either General-Secretary Xquic Nelli-Cualli or Deputy General-Secretary and Minister Nakama Junta. Other potential competitors include popular figures in Sekowan civil society associated with the Liberation Movement, such as Akna Cocom (Chairwoman of the Orinco Womens' Labour Federation), Yoshida Yoshiro (Architect and sculptor best known for the "Atama Bidar") and Mizubayashi Naomi (Chairwoman of the Mizubayashi Group and daughter of its founder, Mizubayashi Takeda) among others.
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