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Kingdom of Carsieka

Zaekron Carsi

Carsi Symbol.png

Symbol of Carsieka

Established 1985
Defunct 1998
Membership ~100




Organization Constitutional Monarchy

King Johnathan

King Lazar I

King Lazar II

Headquarters Rainbow Archme Hills

"There’ll Always Be A Carsi"

National Motto

"Rebary, Izaijary, Asunry"

(Liberty, Equality, Broad-mindedness)

Microcurrency Ell

Carsieka, officially the Kingdom of Carsieka (Carsiekan: Zaekron Carsi) is a former micronational Kingdom located on the Central Coast of California. The microstate entity is believed to have lasted from 1985 to 1998, a period of thirteen years. No record exists of how many people enrolled as members (Royal Subjects of Carsieka), though estimates as to how many memberships were active in 1998 range from 20 (an ex-member's claim) to 45 (Vamontian estimate) to 100 (claimed by the Carsiekan government). At the Kingdom's apex, it possessed an appreciable amount of land (for a micronation) and enjoyed considerable financial support from its upper middle class land-owning aristocracy.

The history of Carsieka is somewhat unusual among micronations. Internationally-recognized statehood, while a goal, was not by any means its major objective. The purpose of Carsieka was to provide a spiritual and political home for those who adopted the beliefs and way of life of King Johnathan and to hasten the growth of what he called the "Moonlight Nation".

Carsieka is the dynastic ancestor of DaeZig, which identifies itself as its primary successor state. Remnants may exist to this day, but their current activity status is unknown. All remnants and cultural derivatives of Carsieka are known collectively as the Neo-Carsiekan Verse.

Foundation Myth and Ethnology

The word "Carsieka" translates to "Moon People" (In the Carsiekan Language, "Carsi" means "Earth's Moon" and "ieka" means "tribe" or "people").

According to the Moon Legend, the official (though very unlikely to be factual) story of Carsieka's foundation first told by King Johnathan, a "divine force" (identified as either "God" or "Heaven") contacted Johnathan (Retroactive Carsiekan name: Johnathan u Paso Robles) while he was walking along the bank of the Salinas River in 1984. This alleged force gave Johnathan a vision of an unearthly civilization, which was quasi-utopian, and its inhabitants, who were of superb character. Johnathan was deeply moved by this. The force then supposedly commanded Johnathan to create a following of people and to guide them with his wisdom towards an enlightened way of life. The "force" told him that these people would be the future inhabitants of the moon after it was terraformed and that he was to be their King for a time while they were on Earth.

An unknown percentile of Carsiekans viewed themselves as a "separate race" from Humanity, differentiated by brain changes that adopting Johnathanianism supposedly caused. While there is no scientific data to back up these specific claims of biological changes, a number of practices (such as meditation and thought reform) used by Carsiekans are known to lead to changes in the brain. In any case, changing the configuration of the brain or its functions would not make one a member of a new "race", so such a notion is unfounded.


((Note: Sources capable of documenting Carsieka's history in-depth before the year 1995 are not available and accounts of anything from before 1989 are hearsay (often with inadequate details). It is possible to approximate a timeline of events between 1984 and 1985 which can reasonably be assumed to have happened because there once existed extensive historical documentation of the foundation period (which remains in the veteran memory). It is also possible to create a rough narrative of claimed Carsiekan history before 1995, though important milestones will almost certainly be missing (as they are unknown). The material follows.))

Synopsis of development (1984-1990)

The Paso Robles city center as it looked in the late 20th Century

The ageing Johnathan u Paso Robles first made his claim of having had spiritual experiences in the Salinas Riverbed late in the Spring of 1984. He spent the time between then and the summer of 1985 conceptualizing a micronational Kingdom that could as closely as possible resemble the alien society he had seen in his vision and several dreams. He proclaimed that Kingdom in mid-1985. For the first two years of its existence, the Kingdom had fewer than five members (most of whom were members of Johnathan's family). Johnathan spent his time teaching Johnathanianism to his followers and developing the Carsiekan Language and the Carsiekan Book of Symbols and the cultural system he called Worldwide Consolidation. The Soul of Light theory and Nativism were concurrently thought up by the Lazars and were accepted by Johnathan as Carsiekan doctrine. In 1987, Johnathan died of natural causes and the throne of Carsieka passed to Lazar I.

King Lazar I, nephew of King Johnathan, lived in a vineyard outside San Miguel, California. He and his family were friends with other local vineyard owners in the Paso Robles Wine Country. After they turned their stately vineyard into the Rainbow Archme Hills Rexina, the royals reached out to some of these friends and were somehow able to get them to join Carsieka as Princes and Princesses. This gave Carsieka the good fortune of having semi-wealthy landowning members (the extent of their loyalty is unknown) who were able to donate towards Carsieka's expansion. In time, Lazar I reached out to more people, for the purpose of recruiting new subjects. He may have paid some of his personal associates donated money to quietly spread the word of his new Kingdom, which he appealed for sympathy for, as it was a legacy of his dead uncle. Lazar I used Johnathan's reputation as a good-hearted and honest man to persuade his followers into believing the supernatural claims Johnathan had made or at least give them a benefit of the doubt. The early success of Carsieka can be attributed to the reputation Johnathan had while he was living.

Some young members (of Generation X) from San Luis Obispo County gave Lazar I his foothold as a King. They adopted Johnathanianism as their belief system, the Soul of Light system and Nativism as their extra-religious spiritual architecture and Worldwide Consolidation as the basis for a new non-American identity. One of these members, Tracy u Paso Robles, has been referenced by name, and exemplifies the enthusiastic Generation X Carsiekans who seem to have had an evangelist spirit.

The number of Rexinas in existence increased in the late 1980s, along with the number of persons affiliated with or belonging to Carsieka. Rexinas were by then the nexuses of a growing fellowship.

Fully-developed Carsieka (1990s)

A map of North America with the specific national subdivisions claimed by King Johnathan as his prophesized Kingdom shown in blue

By the 1990s, Johnathan's Kingdom had grown to include at least several dozen individuals (quite possibly more than a hundred) distributed throughout San Luis Obispo County, Monterey County and Santa Barbara County. Some members lived outside these counties, but their numbers were very small. In 1992, when Lazar II was made King, Carsieka may have had as many as ten Rexinas.

The Carsieka of the 1990s was a well-organized, culturally developed, stable, sophisticated and prosperous micronational polity possessing its own widely-used language, its own spiritual system and its own landmass exceeding the size of Vatican City by multiple times. It used the exaggerated (and in many cases, superficial) glamor of its Rexinas to appeal to a wider audience while keeping its secrecy as best possible. What existed during this time was not merely a "nation" but nothing short of a civilization. Its expansive society did not resemble the society in which its members had grown up in. The Kingdom of the 1990s places in a category of its own as a successful real-life micronational project, even though this was hardly its purpose.

Carsieka's people believed in the Moon Legend, just as they believed the day would come when the Kingdom was able to amass sufficient funds to begin the process of colonizing the moon for its members (this promise was made over and over again). This belief was integral to the Kingdom's survival; without the promise of a supernatural life on another world, there would be no reason for undecided persons to join the Carsiekan community or adopt its principals into their daily lives. National identity was very important to the Carsiekans who "clicked" with the Kingdom (those who did not need to be "bought" with promises). It motivated them to give a lot to their "government" and to tie their life ambitions to its success.

The Carsiekan government claimed to have infiltrated local press organizations to prevent them from investigating the "cult" in the area so as to avoid the development of a negative reputation. The Kingdom entered into relations with local businesses and organizations, consistently presenting itself as a mere "social club with a theme" as opposed to a "nation". It made donations to local causes in order to secure its unscrutinized presence in community life and may have even aided in efforts at preserving some of the Central Coast's historic buildings (in order to defend Californian heritage).

Analysis of the collapse

As information about Carsieka is scarce and what sources do exist are either vague, unreliable, or both, it is hard to trace the processes which led to the dissolution of Carsieka. Vamontian sources are biased by the view that "there was nothing wrong" in mid-1990s Carsieka. Some individuals who were disgruntled by perceived incompetence of the Lazar II government have claimed that Carsieka's morale took a turn for the worse in 1993 and that the entire period after that was a decline, with steadily tapering support and resources. Vamontian sources disagree, placing the zenith of Carsieka at 1995 and presenting the 1990s as the "golden age" of Carsiekan civilization. It seems more likely that something was happening during this period that caused a certain percentage of people (namely older members) to believe that the Kingdom as they knew it was changing negatively while a different percentage (chiefly the newer members who joined after the ascension of Lazar II) did not perceive the change. Disgruntled veteran Carsiekans from the Lazar I period cited the closure of two major Rexinas and the departure of certain figures from the fellowship as "the beginning of the end". Carsiekans who still had their morale were indifferent to these historical events.

Carsieka suddenly dissolved in the summer of 1998. Those who dissolved it did not cite the M.T. Drama (the fallout of events in 1993) in their list of reasons. Their statement simply said that Carsieka would never be able to build a relationship with the public, would never assimilate millions or terraform the moon, and most tellingly, questioned the authenticity of the Moon Legend.

System and Politics

The Carsiekan state was a Constitutional Monarchy. The King shared power with two institutions known as the Council of Heads and the Council of Elites. Any person who was judged "a real Carsiekan" and who had contributed "more than a Rexina" to the Kingdom was entitled to a seat on the Council of Elites (Elira En Szays). The Council of Heads (Elira En Moj) was a council of the leaders of the different Carsiekan Departments. Most of the details of this system are lost to time.


Main article: Archme Monarchy

The King of Carsieka was in possession of the Carsi Stone, which was believed to grant its chosen one divine power. Ownership of this piece of regalia made the ruler of Carsieka into a God-King. Monolatrists believed the King to be a deity in his own right (the human incarnation of the Moon and/or deities and supernatural beings associated with it). Christians believed the King to be the agent of Jesus Christ in some respect. The Archme Monarchy headquartered at Rainbow Archme Hills outside San Miguel were from the same bloodline as King Johnathan, the nation's architect. This gave them the right to continue "designing" or "refining" Johnathan's vision (in practice, some of his principals were abandoned). The Monarch reigned effectively unchallenged outside of his own council meetings. He was in a position to personally profit from the wealth of his Kingdom.

Princes and Princesses

Any "real Carsiekan" who was able to offer a Rexina to Carsieka was entitled to be a Prince or Princess. Princes and Princesses had absolute control of their Rexinas. They had the authority to give directives to any Carsiekan who visited their Rexina, and the directives could only be nullified by the King.


The Carsiekan "Government proper" was a group of Departments. Each one was responsible for a specific sector of administration. The leaders of these Departments had seats on the Council of Heads.

Known departments:

Citizenship and Composition

Defining Carsiekan "membership" is a dicey process. The difference between an enrolled member and an unenrolled associate was officially access to information and resources, but this was not enforced. If every person with a social connection to Carsieka and a personal love for its customs and culture were counted as a "Carsiekan", the base of Carsieka may have been in excess of 100 (as opposed to the "several dozen" figure commonly given). Many prominent "Carsiekans" such as theater actor Jacko jo Paso Robles, philosopher Bonnie u Estrella, guitarist Alan u Bakersfield (who performed the national anthem on at least two occasions) and many of the members of royal families and even all members of the Court Department were -not- enrolled members of the nation. These people were nonetheless "Carsiekan" in every sense members of the DaeZig Core Class who didn't join Maleificus' Citizenship Registry were "DaeZigs". The Carsiekan citizenship-enrollment process was a broken formality, a problem shared by its descendant in DaeZig.

Carsieka was a growth-focused polity, but it seems that its number of active members (formal and informal) remained generally stable, which indicates that either the recruitment strategy was flawed or that the rate of disaffiliation/inactivity was roughly the same as the rate of new membership/fellowship.

Ethnic and religious makeup

Census data for San Luis Obispo County, California, in the late 20th Century, accurately depicts the racial composition of the Carsiekan nation. Carsiekans were primarily of Caucasian and Hispanic descent. A minority were of African or Asian descent. As for religion, Protestant Christianity, Agnosticism, Roman Catholicism, Neopaganism (Wicca), Mormonism and New Age spirituality, in that order, were the most widely-practiced non-native religions.

Exclusion of "Satanics"

Satanists were forbidden from joining Carsieka and were ostracized by Carsiekans in general. Satanism was used as a political "punching bag" and an example of "real cult beliefs". The LaVeyan Satanic creed, having similarities with Social Darwinism, was explicitly incompatible with Johnathanianism.

Religious Synergy and the Moon Cult

The sole aim of the Carsiekan Moon Cult was to uphold belief in the Moon Legend opening with the popular acceptance of one core principal: that whoever "God" was, s/he had ordered the formation of the Kingdom of Carsieka as an alternative to the "Rationalist" United States. If active Carsiekan policy ever conflicted with the teachings of Christianity (or Neopaganism), that issue could be taken up, but in practice the doctrine did not. Neutrality was upheld towards all religions, and this meant not demanding anything of their followers which ran awry of their faith. The King of Carsieka maintained that he was in accord with all well-meaning deities and stressed that the Soul of Light could possibly be the presence of a deity such as Yahweh. The King enacted a strict religious disengagement, neither submitting to nor imposing upon any religion. All religions were given the benefit of the doubt as possibly being legitimate, while in exchange, the minority Monolatrist Moon Cult (with its lack of a defined deity), was not to be seen as an opponent of any because they nay-sayed none. To Carsiekan Christians, the Archme Monarchy was "not Christian" but certainly "not evil". Christian followers of the Moon Cult liked to believe that the Archme Monarchy was "of Christ" even if its monarchs were "unaware of that". The government encouraged that line of thinking for all Carsiekan Christians, to build a religious synergy for harmony in society.

Society and Culture

Carsiekan lifestyle bore little resemblance to the 20th Century American experience as a whole. Johnathanianism rejected core tenets of American culture. Johnathanianism was suspicious of casualness and of thought disconnected from universal meaning. It demanded old fashioned manners and discarded many modern societal innovations. The concept of Worldwide Consolidation (IE the creation of an entirely new culture by assembling "Carsieka-compatible" elements from all the world's regions and melding them together seamlessly) entailed the rejection of Western identity as one would have known it. The Archme Monarchy sought the creation of a new society with an "open aristocracy" at the top, an egalitarian social order with class mobility, more business ownership, an easier work life (fewer hours and more pay), and broad tolerance of individualism under the condition of having community first. Whereas American society was tailored to the common person, Carsiekans were supposed to have an aristocratic mindset.

Philosophy and Spirituality

Carsiekan Philosophy and Spirituality were usually inseparable from one another. Carsiekan philosophies used Carsiekan supernatural understandings as their axiom. As such, the two were arguably one in the same. These things formed the basis of Carsiekans' fundamental civilizational divergence, as they replaced the Greek ideas that the psychology and the conception of reality of the Western World is built upon.

The Carsiekans understood the Universe and its contents and all natural laws as "Forms" laid over an unseen "Divine Essence" that was intangible, unphysical and whimsical. This "Divine Essence" was the "God" or "Divine" spoken of in the Moon Legend. When taken apart from other religious insertions, it was Panentheistic in substance. Carsieka, while religiously plural, was not capable of being godless. A worldview could not be considered Carsiekan if it did not include an "End-point of Physics", a sentient Divinity and a Purpose of Life (original or acquired) as well.

The Lazars proposed that the all-important Divine Essence (first identified by Johnathan) physically portrayed itself to living beings in the Form of electromagnetic radiation (Light), and that light was therefore sacred as the visible manifestation of divinity. This was hailed as revolutionary by all at the time (in the mid-1980s) and so was adopted into the Carsiekan experience at that very early stage. One would see the significance of light everywhere they went in Carsieka. Consecrated yellow light beams were projected between buildings at several Rexinas during regular ceremonies and dust was blown into them at dawn and twilight to "reveal the physical appearance of divinity". Light, as a source of life and literal warmth, was the object of many musings. The Carsiekan infatuation with light should not be overstated, but to understand Carsiekan interaction with the divine, it is important to note that light was seen as an almost touchable manifestation.

According to Carsiekans, every Form had a soul. Not only living creatures but also all inanimate things, and parts of inanimate things, and even empty space down to the smallest possible division had a spirit of sorts. King Johnathan referred to this belief as "Nativism" because he compared it to Native American beliefs. A variant of this belief asserted that all consciousnesses (souls) were linked to the divine.

Carsiekan society encouraged the original mental exploration of all aspects of reality, particularly when one's findings lined up with the understandings of Johnathan. This led to a variety of non-Western ideas cropping up: notably the controversial opinions of Dustin u Lockwood, the still immensely influential opinions of Bonnie u Estrella, the opinions of Brian u San Miguel, and those of Christopher u Oak Shores and Lazarli u King City. Lazarli u King City and Christopher u Oak Shores' proposal to embrace "Benevolent Darkness" outlived Carsieka and became the foundation of Lord Death's DaeZae and later DaeZig.

Social expectations

It was always clear that Carsieka was no place for simpletons. If anything was, Carsieka's collective frustration with less than "sophisticated" people was its defining feature.

Johnathanianism pushed emotional transparency and awareness as a necessary trait. High value was placed on social intelligence. Johnathanianism was not accepting of "bitter" ("broken") people or concerned with taking a part in their redemption/recovery (as redeeming "bad seeds" was seen as an un-necessary burden for the community). Carsieka may be faulted for excluding the mentally ill. True Carsiekans were supposed to have innocent and optimistic dispositions and were supposed to be in a state of harmony with the people around them. They were to be gentle and nurturing and not aggressive or imposing. Extreme compassion (except for those "unwilling to be helped") was an ideal. A strong Ego was discouraged. Carsiekan social norms strongly emphasized seriousness, directness of communication, and blunt honesty (even if this brought harmful consequences).

"Action without Purpose" was equated with "Animalism" in Carsieka. Carsiekans were encouraged by Johnathan's teachings to find significance in their every action and to always think in terms of their personal alignment with the Universe and the spiritual resonance of even the tiniest act.

Important among Carsieka's customs was Chivalry. Chivalry was as important to the Auriker knights as loyalty to their King. Carsiekan values required one to protect the vulnerable and to fight injustice wherever it was found. Carsiekan Chivalry extended to extreme (very over the top) respect of well-meaning persons with more feminine dispositions than oneself, and it took stereotypical qualities unknown in the West at the time outside of fiction.


Though the Carsiekans could not afford large-scale architectural construction, their main indigenous architectural style, Carsiekan Royal, was very important to them. The royals had an appetite for scale models of what they hoped one day would be built in cities of the Kingdom. Some of these models can be described by contemporary sources.


Many Carsiekans wrote poetry. This is known. Vamontian King Jesse despised poetry and did nothing to preserve copies of Carsieka's rich inventory of poems. The loss of Carsieka's poems, and even virtually all information about the national poetic tradition (which was a major element of Carsiekan culture), is among one of the greatest cultural calamities which still affects modern DaeZig. The Carsiekans poured their hearts and souls into poetry that was recited from the Poet's Chair during the public openings of Rexinas. An archive of written poetry would have painted a very intimate portrait of the ancient micronation's life, more than any number of Wiki articles possibly could.


Second only to poetry among the expressive arts, Theater was highly important in Carsieka. It was important in ways that the modern Western world is not easily familiar with. Parallels can be drawn with modern DaeZig IRC Roleplay. Plays were the medium for Carsiekans to portray their ideal future lunar society in vivid physical detail. The local costume stores of Paso Robles and San Luis Obispo received good business in commissions to tailor Carsiekan-style outfits specifically for plays (though actors were just as likely to wear their own personal Carsiekan garments). Endymion (1992), Wheeler, The Purple Rose and Awakening (1993) were Carsieka's landmark plays. So popular and contagious was theater acting that two small amphitheaters, one of concrete and one of terraced earth, were commissioned at Archme to house the plays. A third theater at Loua Rexina was made out of a former workshop. In 1997 the Vamont Rexina opened a theater converted from a spherical wooden animal pen.


Western fashion was categorized as "reprehensible". King Johnathan was the first in Carsieka to criticize the inelegance, casualness and bare functionalism of Western attire. "Long, loose-fitting, thin and sleeved" were the characteristics of the main alternative fashion proposal: white for everyday and colorful for formal. Designs were acceptable, but elaborate pictures in lines or color were not. Symmetry was vitally important.

"Martial" attire was also actually produced. Shiney, ornately-decorated outfits resembling 18th Century military uniforms with a matching sombrero replacing the expected bicorn or tricorn hat was to be the "Auriker's attire" (mass-produced if the opportunity ever arose). Aurikers with these costumes touted them among the American public, much to the dismay of the Civil Department.

Ardent followers of the Moon Cult who could afford them wore white hooded cloaks with no insignia.

Carsiekans could not always justify changing their fashion choices to their friends or significant others. Carsiekan-inspired fashion was rarely seen on the streets, and would have drawn unwanted attention. The Civil Department did not want this.

The Archme Monarchy encouraged Latino subjects to wear their old country's traditional garments instead of "European-American" clothes, as this was considered a measurable improvement from Western clothing.


The vision of Archme rejected in principal Rock 'n' Roll, Hip hop, all forms of Metal and even earlier 20th Century music genres like Jazz and Swing. Not even Ragtime was to be performed in accordance with King Lazar I's exclusion of modern Western music. Classical Music was encouraged as the new norm. Only Classical, ethno-traditional (such as Mariachi) and conventional Piano music could be played at Rexinas during public openings prior to 1993, when Soft Rock and some other styles were normalized. Lazar I disliked the playing of vocal recordings of living artists.

In the 1990s there was somewhat of a boom in Carsiekan Rock music, which King Lazar II enjoyed. A number of songs were written about Carsieka by Carsiekan artists during this time. The most successful rock artist in Carsieka was Jose u San Lucas. His songs were shared on cassette tapes.

In addition to Rock songs, Carsiekans also composed marches and ballads. No sheet music or audio recordings of any Carsiekan song survive to the present day, but approximations of the march "Embrace Tightly the Purple Rose" (Za Gaz Yutiefp) can be reproduced based on what is known of the song. The Carsiekan national anthem "There Will Always Be A Carsi" can also be approximately reproduced with similar lyrics to the original and a close substitute for the original melody.

Visual Art

Carsieka was a home for a number of painters, pencil artists, crayon artists and marker artists. Some of their Carsiekan works likely survive somewhere and may resurface eventually, like, hopefully, Carsiekan Poetry will.


Rumors that Carsiekan Princes engaged in Dogfighting, Cockfighting or spectacle animal-human combat are unfounded. These rumors likely resulted from an illiterate association of amphitheaters (which Carsieka possessed) with bloodsports. There is no evidence that Carsieka's amphitheaters were ever used for bloodsports or stunt exhibitions like those of later Vamont.

Fencing and Karate were popular sports in Carsieka, which discouraged "brute" American staples like Baseball, Football and Basketball. Contests in both of these sports were held at certain Rexinas.

Carsieka did not practice sex segregation in sports. Curiously, the Golden Diamond (Karate) championship prize never left the hands of one female, 30-something year old Kelly u Atascadero.

Aspirations for Television and Radio

Debate was had on the Councils on whether to start a Carsiekan radio station. A Ham Radio station that could be listened in by anyone was considered too risky (by the Civil Department) even though money was not a problem. The Civil Department simply did not want to run the risk of drawing outside attention. Some on the Council of Elites believed that having a national television station could be feasible by 2001, but it was agreed that this would not be acceptable until Carsieka had created a carefully-controlled public image.


Carsiekan cuisine was not markedly distinct from Californian cuisine save a few original dishes created for the sake of being called "Carsiekan". Repetition of certain family dishes at public Rexina dinners may feasibly be classified as "Ethnic".

Treasury, Charity and Proto-Economics

This "ancient" polity was fortunate by the standard of micronations (it never used the word "micronation" to define itself, nor did it pursue relations with other serious micronations like Sealand, but it was a micronation by definition, despite its likelihood to object to that definition). Its founders held above-average wealth; enough, in fact, to amass a royal fund of tens of thousands of dollars specifically for national use. Members' financial gifts contributed to this fund. Much of the royal money was spent on the general upkeep or incremental improvement of the Rexinas, for practical purposes including the contracting of agents to recruit more members for the Kingdom, as well as, (supposedly), to keep critics from speaking out against the Moon Cult and its unorthodox beliefs. Carsieka never had a realistic chance of gaining the countless billions of dollars that would have been necessary for its ultimate national objective (terraforming the moon and starting a human civilization there), nor did they have a realistic way of working to raise such money, but the Kingdom was privileged nonetheless.

The Carsiekan government bailed out, on various occasions, financially hard-off lower-income citizens. Lazar II donated $700 to a citizen who had lost his home, enabling him to travel to family out of state. He also paid for a prominent citizen's young daughter to receive some unknown dental procedure. Other examples of such charity must have existed.

Carsieka did not have a true economy per say. What economic activity did take place in Carsieka occurred within the context of a royally-managed compartment. The Ell (Ⱡ) was the national currency from 1987 to 1998. It was used by vendors at Carsiekan Fellowship Gatherings who knew they were giving free goods in all but formality.

Carsieka's "economy" was more a system of resource allocation. The Provisional Department gathered citizens' donations of goods and parts (donating all unsellable "junk" to the state was encouraged) and redistributed them to other Departments or Rexinas who had a use for them. Carsieka had no shortage of random items stored in a small warehouse at the Loua Rexina. At any time they could seek to barter any non-perishables to obtain necessary items for the national projects. If a seemingly-useless item was sold through some chance, a portion of the proceeds went back to whoever had donated it.


The Carsiekan State was, first and foremost, a vessel created to reach an unreachable end. The Carsiekans believed they could eventually win over the loyalty of the populations of the American Southwest and Northwestern Mexico and assimilate those millions into their ranks (ranks which never possibly exceeded one hundred and fifty people at any given time). They believed they could somehow gain from the United Nations permission to claim the moon, fund its transformation into an environment capable of supporting life, and then transport in excess of fifty million people from the Earth to the Moon, where they would build grand cities and palaces with rooms made out of solid quartz. Like Gerard K. O'Neill and even moreso, these goals were fantastic; fanciful beyond imagination. It is a marvel that anyone believed they were up to a challenge so grand as King Johnathan, his nephew and his nephew's cousin believed they were. However, if Carsieka had succeeded in giving birth to itself in such a form, one may argue that it only would have joined a long line of seemingly impossible human dreams that became reality. Carsieka's spirit was, simply put, the human spirit of pursuing advancement and transcendence.


Neo-Carsiekan Verse

This section of the article has no content.

See also

Ex-Carsiekans in DaeZig, for a list of DaeZigs with Carsiekan backgrounds

Intellectual Club, a type of group that emerged in Carsieka

Vajk Selinaser, deep immersion into King Johnathan's vision

Carsiekan Science