Gekezikism

Gekezikism is a series of deep blue sociopolitical, economic and philosophical ideologies that are initially based on and expanded from the works of Kimaka and Zebe Gekezik, arguably the earliest modern writers to create and define deep blue political theorum. Gekezikism strives for the creation of the "new society", a total national deconstruction and redevelopment enshrining an and  society propagated through the communal ownership of the  and the subsequent dissolution of. The reconstructed would be reformed into a  of like-minded republics working cooperatively with each other to further their own community, and the federation as a whole. While all Gekezikist ideologues agree on the goal of the formation of the new society, few agree on the process to and the structure of the state of the new society. This division of approach has led to a multitude of interpretations on the rate of societal transformation, the level of absoluteness of the "cultural redefinement", the degree of centralization within national bureaucratic institutions and the level of participation of the average citizen in the decision making of these structures, and the participatory ability of the average citizen in the decision making of their own workplace.

The most attributed and defined interpretations of Gekezikism are Kimakan (or orthodox) theorum, Muzonianism, and Neo-Gekezikism, all of which share similarities and differences in the theoretical and practical approach to state craft of the new society. All branches of Gekezikism ascertain of a global exploitative system, originally taking the form of a hierarchical oppressor benefiting off of a state, before power transferring to a new financial elite independent of the state hierarchy bolstered by the exploitation of those in colonial territories and only further accelerated by the innovations of the industrial revolution, who formulate the structure of. The wealth of this small elite allowed them to obtain the means of production and, in effect, become the sole beneficiaries of an economic transaction initially comprised of the citizen and the state. This dichotomy of the oppressed Pedasemur, and the dual oppressors of those with a monopoly on politics and the economy. The collective Gekezikist theorum proclaims a revolution of the people, in some nature, will overthrow the capitalist order, distributing both the powers of governance and the economy to the will of the everyday citizen, dissolving any barrier of access to either.

Gekezikism stands as one of the most important sociopolitical, economic and philosophical developments of the 19th century onwards, coming from it the formation of deep blue states, most notably the Osamian Federation which led to a complete and radical political, economic, and social restructuring of the Osamian continent that saw the history, politics and culture of the region irreversibly changed. Both Gekezikism and the Osamian Federation would set the stage for the general shift of global politics that would lead to the expansion of deep blue political theory, and the number of states that declare themselves as deep-blue governments. Both Noyonism and Revivalism, while developing from their respective regional political environments and adaptations of foreign regional blue shade theories (such as the Énqusqan Urbocentrism which inspired Acoul Noyon), still borrowed and reinterpreted policy and theory originating from Gekezikism, providing a modern definition for deep blue policy and governance. While not as known widespread as the other major deep blue ideologies, Gekezikism remains a major ideology within the Osamian and neighbouring region.

Salian-occupied Gemurtrak
For almost two centuries, from the late 1600's to 1846, the former kingdom of Gemurtrak was placed under colonial rulership of Salia who took advantage of the important trade route of the Ornyekna-Sthulista Strait as well as the natural resources abundant to the Osamian continent. Industries were developed around this exploitation and transport of goods towards Alutra. The complexity of these lines of production only grew with the increased demand for such resources. regions across the colony managed different goods based on their ease of accessibility and proximity to pathways for easier transport to ports, developing coastal regions extensively. This seperation of work effort into regions across the colony allowed for an improved capacity to manage changes that affected the product in question, allowing the sole region to change plans in order to maintain the necessary quotas. This initial theory of seperating resource harvesting and production into development regions would be picked up by scholars and economic analyists situated in the Gemurtrak colony, identifying the benefits and drawbacks of such a form of practice. By the 1800's, with the inclusion of philosophies around the liberty and self-determinism of state, the concept of generating smaller states within a federation that base their economy in a specific sector that then synthesises with neighbouring states began to arise. The most prominant of writers at this time relating to these theories was Zebe Gekezik, who wrote discussing this theory in a 1827 paper about it.

Post colonialism
With the liberation of the majority of Gemurtrak following the conclusion of the Fury war in 1846, discussions concerning the future direction of the nation were commonplace with questions surrounding the legitimacy of maintaining a monarchy as compared to a republic, or deeper societal questions such as what it meant to be Gemurtrakian or in a greater perspective, as an Osamian. Some saw the freedom of Gemurtrak as the beginning stages of a liberated Osamia, and Pan-Osamianism grew from the victory of the 1846 war. Zebe Gekezik, now married to one Kimaka Kezuga, worked in tandem with one another in a series of published books relating to issues that plagued Gemurtrak and the wider Osamian community. Although published under Zebe's name, it was later noted that Kimaka wrote many of the chapters in the series. The series presents the first definitive collection of philosophies and theories of Gekezikism, discussing matters such as the lack of necessity for the noble class and subsequently the monarchy itself, the demand for public determinism of state through universal sufferage, and the call for the collectivized ownership of the means of production.

The new society
Paramount to the theory of Gekezikism is the achievement of the goal of the new society, a collective term for the changes required within contemporary social, economic, and political norms and standards, to ensure a permenant, perfect, and equal post-revolution society. Gekezikism posits that the daily actions and activities we perform in life generates the framework capitalism exists and thrives in, only through the total eradication of norms and preconceptions developed in the old society will a true Gekezikist state exist. Practices such as the divide of work based on gender, perceptions of material goods and their innate value, the nature of the employer/employee relationship, and the rural/urban industrial divide, were seen as inherently systems created to separate, disorganize, and villainize portions of the social economic whole to induce a permanent class civil war within the for the  to profit off of and secure their position in the hierarchy. Should these practices remain, even if a revolution removes the Yosmur from power, conflict within the now ruling Mramur would still occur and ignite into a national civil war over the preconceptions of the old society due to unrealised and unresolved points of societal friction.

Economic and material state
According to Gekezikism, the standard function of society has existed in two separate formats or states since the inception of concepts like trade and bartering. These formats are the Material and Economic state. These states formed upon the creation of the barter economy, the implanting of value to an object or concept (such as that of manpower and time) that which has no static representation or reason of value beyond self created value. The material state are these definite objects or concepts that can be perceived and recognizned for a value, whereas the economic state is the vague non-static value placed onto the material state. An hour and a bowl of food is defined and are thus material. If a person was to exchange an hour of their time for a bowl of food, the exchange of these two material concepts has defined a value between them. That which is imperceivable and undefinable but which still exists because of its occurrence. Value is not perceivable but is only implied. With the further development of society and the transition from a barter economy to fiat money, the perception of the economic state became more defined but which remained independent from the material world due to self imposed value placed onto items that pegged the value of money (such as gold and silver). Alongside this evolution of the economic state, the control of the state of the economy began to depart from the hands of the citizenry and into the control of people in positions of power, who were able to determine the value of something themselves as compared to value being defined by each individual differently based on the exchange that had occurred.

While this standardization is regarded as a natural progression of finance within larger societal structures, Zebe Gekezik argued that the decentralization of a central currency would reduce exploitation of finance towards necessary goods and services. The approach proposed was the introduction of a variety of 'product based currencies' that would be only usable for the specific product it was assigned towards, reducing the potential for the mass accumulation of a single financial wealth disproportionately under or overvaluing specific goods. Products would be defined as necessities and luxuries which would change the process of obtaining the currency in question. Necessities would have its currency equally distributed to all people with limited ways of earning more outside of the regular distribution. Luxuries would be obtained similar in nature to the central currency as pay for labor and would be more readily available to obtain.

Centralized decentralization
Because of the inherent centralism of a unitary nation, concerns and matters that may affect specific regions may be ignored by a larger government if it does not affect the wider whole or if those impacted are minimal compared to the larger national population. This neglect and lack of representation of specific regions was regarded as a form of misguided and misinformed rationalism that failed to recognized a nation as a collection of peoples into a singular whole. This situation would only be further exacerbated when regards of regional wealth and ethnic makeup are brought into account creating environments primed for exploitation that would be overlooked by a central government because of their inherent apathy towards a region or ethnic demographic in what Kimaka Gekezik would call subnational colonialism.

Macro and micro-nationalism
Much of the early writing prior to Fate of a Continent had been done during the colonial occupation of Gemurtrak under the Salian owned Southern Import Company, this influenced the text dramatically along the topics of nationalism, collective state conciousness, and national oppression. Nationalism was remarked as being the natural progression of the centralization of authority and the transformation of transportation technology, communities were better connected and communicated on a much more common basis, making nearby regions similar in nature of social opinions beyond simply cultural and ethnic similiarities that previously binded communities together. With a joined concious, these previously disorganized and insular communities are able to recognize common enemies and produce likeminded goals, in the process, creating a personal central authority that aims to better their conditions. The conditions of the Gemurtrakian people were considered a product of the Salian colonial government who identified a central authority who was not a product of their own creation.