Religion in Edury

Religion in Edury is mainly practiced through ayekism with a minority following of Stroomism, although both are on the decline. Most religious practices which are natively practiced in Edury (that is to say, not brought there from foreign lands recently,) are practiced through the lens of a civic religion. Before Ayekism was introduced to Edury by Myrish raiders, there were numerous local folk religions and mythologies, the most well known one focusing on a god named SHungadunga (placeholder name).

History
The old god died, and Ayek killed him. Some aspects of the old one were folded into Ayek.

Introduction of Ayekism
Ayeism was introduced by Myrish raiders cir 100 bce - 0 ce.

Introduction of Stroomism
eh

Religion today
Most religion in Edury is on the decline today, especially as its place in society and the jobs it fulfilled are overtaken by other areas of life.

Ayekism vs Stroomism
For reasons that will be discussed later, both Ayekism and Stroomism in Edury are dependent on local political policy, their decline may be partially attributed to their lessened importance in statecraft. As a general rule, Ayekism is followed in in the south and the northeast, and Stroomism is followed mostly in the northwest.

Civic Religion
Unlike in some areas but more similarly in others, religion in Edury is mostly practiced as an office of the state; it is not that there is little separation between the two, in most cases, they are not two things. In the Ayekist majority, the local shaman was an appointee of the landsleider or city senate or council. Similarly, Stroomist Badhuizen are built and maintained by the state from taxpayer money, and the beschermer is usually an elected position. In both cases, their jobs were as civil as they were spiritual; they were supposed to advise local rulers on the will of Ayek or which policy would set the local Stroom to balance, as well as acting in capacities which include but are not limited to sanitation policy, grbiulebvge, and 3gvrewf. Appointed or elected religious figures also had the responsibilities to maintain calendars, administer holidays and days of rest, and other objects of semi-spiritual import. Consiquently, there are no F-Lu in most Eduryan Ayekist congregations; Ayek themself deals directly with matters that F-Lu would usually deal with. While controversial, many historians and philosophers argue that cleric's positions in society were more important to maintaining social cohesion rather than the worship of a god or gods; in many cases, it has been hard to argue against this.

Decline of Religion
Through the 18th century through to the Revolution, the appointment of clerics declined and in the countryside, many shaman posts went vacant for considerable periods of time. Following the Eduran Revolution, this trend continued; many major cities stopped appointing the clerics and some converted houses of worship to other uses. After the Revolution of 1861, this trend escalated further, with all major settlements abolishing their officially appointed clerical positions. Following this second Revolution, the people's associations took over many of the social aspects of religion; social gathering, celebration of holidays, political activity, etc. Today, only 78 municipalities officially appoint a shaman or a Beshermer.

Religion still practiced in highly populated areas now looks much more like those which are practiced outside of Edury; Ayekist congregations are usually centered around a shaman who gains their post through philosophical and theological notoriety, and Beschermers privately fund their own Badhuizen. In some cases, prominent practitioners of these religions are from either Sedic countries or Ecoralia. Other religions from further abroad are also practiced, but in much smaller numbers.