Quanguo

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Quanguo

Location	Northern Polentic
Capital City	Shoudu
Largest City	Shoudu
National Languages	Quanguo Standard Mandarin (Official) Korean (Co-Official) Japanese (Co-Official)
Official Scripts	Revised Hanzi Hangeul Kanji/Kana
Government	Federal semi-presidential republic
Ethnic Groups	94% Quanguo Han 3,5% Taiming 2,5% Xishing (Tanbei)
Religion	33% Taoism 20% Buddhism 9% Shinto 4% Tai Religions 34% No Religion
Denonym(s)	Quanjin/Quanrén
President	Luoyi Dazi
Vice President	Maon Fujisaki
Legislature	Legislative Yuan
Head of the Legislative Yuan	Kuoyu Han
Population	156.807.270
GDP (Total)	元 5.173 Trillion
GDP (Per capita)	元 78.250
Currency	Quanguo Yuan (元)
HDI	0.926 (Very High)
Internet TLD	.qg

Quanguo (Official state name: Federal Republic of Quanguo, (QCN: 全國聯邦共和國)) is a country in the Polentic. It is caracterised by its modernity and by its strong democracy.

It's lands are relatively densely populated, with major population centres such as the capital of Shoudu and cities such as Shenzu, Quanshu and Meishou mostly along coastal plains and major rivers.

Quanguo is bordered in the southwest by Prunylandia, this border consists of the Xītiáo mountain range (西条山脈). Further west, the border continues along the Communal enclave of Nakra. The rest of the Quanguo-Commune border consists of a nautical one, through the Chihei inland sea, up to the northern land border shared by the prefectures of Taimingguo and Shiming.

From Shiming in the north to Roguo in the south lies the country's vast Nanbei heiyang (Polentic ocean ) coastline, a primary waterway for international and interprefectural trade.

History

Shenyuan Period - (1200BC-600BC)

The Shenyuan Period represents the protohistoric age of Quanguo, characterized by the rise of early agrarian communities and the spiritual foundations of what would later become the country’s major religious and philosophical systems. Tribal societies organized around river valleys—particularly the Lanhe and Qianhe rivers—began developing complex rituals, mythologies, and social hierarchies.

It was during this era that sacred texts such as the Scriptures of Blooming Light (Huamingjing) were orally transmitted, laying the foundation for the religious and cosmological worldview that would shape Quanguo for millennia. Small-scale metallurgy, pottery, and rice cultivation flourished, with archaeological sites showing early evidence of terraced agriculture and ancestor worship.

Yunji Period - (600BC-200)

The Yunji Period marked the gradual consolidation of tribal societies into proto-states, often ruled by priest-kings or elder councils. This period saw the codification of Taoist philosophy, formalization of ritual calendars, and construction of the first fortified settlements.

Writing systems and early bureaucratic structures began to emerge, enabling inter-regional trade and alliances. Competition over fertile land along the Qianhe River delta led to the first recorded military conflicts. Meanwhile, the mountainous northwestern highlands became spiritual centers, with ascetic communities beginning to take root in the caves and cliffs, precursors to later Buddhist monasticism.

Hanqiu Period - (200-700)

The Hanqiu Period was the first true dynastic age of a unified Quanguo, marked by the rise of the Hanqiu Dynasty, which unified much of the central and eastern regions under a semi-divine imperial ruler. The dynasty centralized administration, built extensive irrigation and road systems, and expanded trade through both land and sea.

Philosophically, the Hanqiu court was a melting pot of Taoist sages, early Buddhist monks, and legalist advisors, resulting in an era of intellectual richness and architectural achievement. Grand temples, river embankments, and terraced gardens were constructed across the empire.

The capital, located inland along the Lanhe River, became a hub of administration and ritual, though frequent succession disputes and border skirmishes with nomadic groups in the north strained the empire over time.

3 States Period - (700-1100)

The Fall of the Hanqiu Dynasty and Beginnings of the 3 States Period (c. 704 CE)

Following a protracted succession crisis and weakening control over outlying provinces, the Hanqiu Dynasty collapsed around 704 CE, plunging the lands of Quanguo into a period of fragmentation and regional rule.

Three major power centers emerged:

• The Qianhe Confederacy: Centered in the southeast, this was a loose alliance of merchant city-states along the Qianhe River and nearby coastal zones. Thriving on maritime trade and cultural exchange, these cities developed cosmopolitan cultures and a proto-republican governance model influenced by guilds and merchant families.
• The Lanhe Confederacy: Dominating the central plains, this confederacy formed around the Lanhe River, where the city of Leiyue was founded at the river’s estuary. Originally a trading port, Leiyue rapidly grew in importance due to its strategic location, and would later become the national capital of Shoudu. The Lanhe Confederacy emphasized commerce, diplomacy, and infrastructure, maintaining a balance between civic rule and aristocratic oversight.
• The Quanshu Dominion: Located in the centre-north, the Quanshu region retained many imperial traditions and was governed by a centralized monarchy that blended feudal military organization with imperial bureaucracy. The ruling elite claimed lineage from the Hanqiu emperors, positioning themselves as the legitimate heirs to the old dynasty. Their relative stability and command of agricultural heartlands gave them considerable influence in regional politics.

Alongside these dominant powers, many minor principalities, tribal states, and religious enclaves also emerged, each contributing to a rich mosaic of governance and culture. This period of division set the stage for centuries of regional rivalry, philosophical innovation, and artistic cross-pollination that would eventually culminate in later reunification efforts.

Developments of the 3 States Period

The Qianhe and Lanhe Confederations enter a long-lasting trade conflict throughout much of the 7th century. Several trade wars have been fought, often involving great naval battles in front of the Haiguan Coastline. Meanwhile in the northwestern regions of Xibei and Xiquan, many monasteries are constructed by the monks of the Taoist faith.

This faith Slowly spreads as Philosophers in Major cities in the lowlands adopt many of its Moral principles in everyday teachings. Shrines and other religious temples begin to dominate the landscape, often funded by rich traders from the cities in return for a blessing of safety on the seas and lifelong supply deals for religious organisations.

The northern Quanshu state has meanwhile been taken over by the Beizhou Dynasty, which Launches several expeditions towards the Gao region further north, creating permanent settlements and increasing influence in the region. Active trade contact between the Confederacies of the South of the country increase linguistical unity and religious harmony between the North and the South of the country.

Century of Storms - (1100-1200)

A Disasterous Earthquake in 1109 in Shenzu greatly impacts the Trading abilities of the Qian Confederation. As a direct result, Much of the river's entry to the open sea is blocked off for 2 decades, leading to an economic collapse of much of the cities along the river and a demographical halt compared the prosperous centuries before.

Changing climate also impacts the Lanhe Confederacy, which during its attempts to cement its position as the only dominant trading power on the seas faces several nautical disasters during unprecedented tropical storms. The weakened power of the southern confederacies enables Beizhou dynasty in the north to cement its dominant position over the entire region and continue its Expansion with the conquest of much of meiguo (formerly controlled by mostly Lanhe city-states in 1143.

Political instability however plagues the dynasty, as multiple assasinations and a power struggle between the Council of Euneuchs and The ruling family brings the lands of the north on the brink of civil war.

Invasions and Reunification - (1200-1350)

The Political fracturation of the north is eventually halted by tribal invasions from the west. Taiming peoples, moved by the colder climate in the north and several floods make several incursions into Beizhou territory and attempt to take key Strongholds along the Northeastern coast. As the Euneuch-Royal Family conflict caused the armies to be split depending on loyality, coordination against the Taiming attacks is handled poorly, and much of the Beizhou army is eventually defeated in the Battle of Meishou (1245).

As the Taiming invasion continues towards the capital Quanshu, an euneuch coup takes place in the city, causing the dead of much of the Royal family and its supporters. The army units loyal to the Family eventually overturn the Euneuch faction and the country is put under military rule.

Army leader Yu Liyang takes control and organises remaining soldiers into a strategically strong defensible formation. The Taiming army is defeated in the Battle of Lishuan (1247) in an attempt to encircle the capital city. and under Yu Liyang's Command is eventually integrated into the Beizhou army under the promises of peaceful settlement. Yu Liyang is eventually succeeded by Luoyang Mei (1273), who Proclaims the Meiying Dynasty.

Southern concern over Northern trade dominance causes a renewed trade war, eventually culminating in the National reunification war (1303-1309) at the end of which the Meiying dynasty becomes the first political entity to rule all of the Quanzu lands after 500 years of Division. In the aftermath of this unification, the name of Quanguo 全國 (Complete/whole Nation) is slowly universally adopted as national identity.

Tianshang Period "Era of the Heavenly Spring" -  (1350-1600)

Under the newfound unification by the Meiying dynasty, the economy slowly begins a rebirth, as great infrastructural projects to connect the Northern and southern cities through trade roadways and several canals (Qianbi /Qian - Minyuan great canal (completed 1398), Minyuan - Laibiang /Lanhe great canal (completed 1427, extended towards inland Yibeixi city 1442) and Quanshu - Beijin - Geishia grand canal (completed 1465) are initiated.

The political system is organised under Taoist principles and Heriditary governorship. Prefectural governance system is introduced in which several cities form a council to rule the surrounding lands efficiently and in great cooperation. These councils function as advisory boards to the Noblility and the Prefectural governer, who spends half of his time in the Prefectural capital concerned with administrative affairs and the other half at the court of the Emperor in the new capital of Lishang.

During this period, the northern expansion is completed with the Integration of Shiming (1518), Many of the Monasterial lands in the Mountainous Northwest became protectorates, paying taxes partially to the Imperial coffins and to the Prefectural Administration in Xibei and Xiquan.

Many famous dishes of the Quanguo Cuisine Originate form this period, as culinary pioneers traveled around the country to gather ingredients from the tropical south, agricultural centre, and Maritime Eastern regions. Increased internal trade meant that many ingredients and products from various regions were widely available throughout the entire country, increasing cultural and economic unification and early national identity.

Dongtian period - (1600-1700)

Economical prosperity was eventually halted by several major earthquakes in 1597 and 1601. Damage to infrastructure was often not repaired for years due to overly focus on urban city infrastructure by the prefectural councils and neglect of the countryside and border areas between prefectures in general. Corruption caused by the hereditary nature of governal rule of the prefectures caused multiple issues and increased crime.

These societal issues created the emerging of the Neo-Taoist movement, which advocated for modernisation and greater equality between cities and countryside in rights and investment. However, many of the Neo-Taoists supported violence against the ruling class as primary means to achieve this goal. Reactionary upper class and many of the Traders opposed this revolutionary thought.

A Storming of the capital by Revolutionaries caused the imperial family to flee to the prefectural palace of the Haiguan governor in Shoudu, who organised a Military effort to banish the revolutionaries from the capital in Lishang. Eventually succesful, he turned on the emperor, as he and many of his reactionary supporters deemed the emperor unfit for rule as he had betrayed the country by fleeing from the capital.

To keep the country united, a politically neutral family member of the royal family was installed as the new emperor, however, he became a puppet of the Haiguan ruler, whom officially transitioned the country into the Hailing Dynasty by 1676, after his son became the heir presumptive of the childless puppet emperor.

The following years resulted in more instability as several Neo-taoist rebellions continued to plague the country, eventually leading to the "Decree of Divine Proclamation", Closing off the country to foreign influences and modernisation efforts to prevent the spread of further Neo-Taoist ideals and entering a period of Isolation

Tianban period "Era of the Heavenly Autumn" - (1700-1900)

The new Hailing administration eventually managed to quell the rebellions and Neo-Taoist movement by giving in to some of the demands, Prefectural border regions and several remote rural areas were assigned as "Crownland" Directly governed from the seat of the governor of Haiguan in Shoudu, who increasingly consolidated economic and political power in his own city rather than the Imperial capital in Lishang.

These crownlands were often transformed into hunting grounds of the upper class and several countryside mansions, temples and palaces were constructed, often leading to the poor farmers of the regions to be expelled or forced into low-wage labour for the nobility.

Despite isolation from the outside world, several philosophers and students managed to get a special permit to study in foreign countries, leading to innovative methods for agriculture on the countryside and productmaking in the cities, throughout the 1800s, this sparked forms of proto-industrialisation, eventually leading to higher levels of urbanisation and the formation of regional industrial societies, causing a sociatal devide between the traditional crownland areas and the modernising urban industrial heartlands.

Inaction by the ruling government to provide social support and proper organisation, based on the ideal of internal peace from the now centuries old  "Decree of Divine Proclamation" caused the opposite effect in this era of revolutionary modernisation however, and many unregulated worker's unions and civil rights organisations were created to advocate for better social mobility and other rights.

As these movements gather support even among the higher class, the Zhuquan emperor eventually abolished the  "Decree of Divine Proclamation" in 1882, and modernised the court structure greatly, by allowing the prefectural governors to be permanently present in their own Regions instead of the Imperial capital.

Quanling revolution and aftermath - (1900-1930)

After the Zhuquan emperors passing(1899), his daughter the Xiaoli emperess persued many of his progressive and modern ideals, however, the strongly reactionary Haiguan governor was still the de facto ruler of the country, and opposed any concessions to the civil organisations.

in 1905 the Ziyoutan (國民自由黨/Guómín zìyóu dǎng, Party of National Freedom)  was founded, aligning greatly with the emperess' ideals of modernist political structure, and being the connecting factor between the progressive upper class and the people, strongly sided against the Haiguan rulers.

The Haiguan rulership ignored the new developments at first but in 1908 organised a police raid on a Ziyoutan meeting close to Shoudu. This event antagonised the progressive faction of the Haiguan government, which promted radicals to assasinate the Haiguan ruler.

In shoudu and many Industrialised cities in the south and centre of the country, Upper-class Ziyoutan members overthrew the Prefectural nobility loyal to the Haiguan administration, end the Emperess and Ziyoutan party leadership assembled in the Governors Palace in Shoudu to Proclaim the end of the Hailing Dynasty and the Birth of the  Empire of Quanguo, organised as a constitutional monarchy with the Ziyoutan organising the first national parliament.

The Quanling revolution was a fact. However, the Ziyoutan did not represent the will of everyone. The former governors and prefectural nobility declared martial law in their regions and mobilised regional armies to defend themselves from the revolution. The socialist wing of the Ziyoutan had advocated for complete abolishment of the archaic nobility rule and was not satisfied with the newborn political system, which led to a split in the Ziyoutan in may 1910, during which the extreme left of the party formed a new party: the Socialist worker's union of Quanguo.

Thus, in the aftermath of the Quanling revolution the country was more fractured than ever. The Ziyoutan government managed to consolidate power in most of the economic centre of the country, from Leiban in the south to Minshuan in the north. The Communists and prefectural governors had however politically split off and were organising raids against the central government.

Due to the Haiguan leadership disbanding the army and evacuating most of the equipment before it's fall, the new Central government was lacking the military strenght to bring the split-off prefectures back under control, and was more concerned with the Communist rebellion mainly taking place in Leinan prefecture. The regional governors however were not unified in their reactionary struggle, and fought mainly among themselves instead of against the central government.

After months of skirmishes, and a de-facto military stalemate due to the inability of either side to make large-scale offensives, a long-term truce was signed between various regional governments and the Ziyoutan central government. Occasional fights between the communists and the Central government continued.

Against the revolution's principles, an authoritarian regime was established by the former Nobility to create a long-lasting peace. The emperess, opposing this betrayal to the cause of the revolution, abdicated and was exiled to Tanbai island. In the following years, the central government was greatly strenghtened by enhancing the economic structure of the country which had been left greatly unorganised by the Haiguan rulership.

This increased the industrial capacity and enabled the central government to produce the weapons needed to reunify the nation, however, continous communist terrorist attacks and worker strikes greatly slowed down the progess. This uneasy nationwide peace continued into the 1930s.

Great war of (Second) National Reunification - (1930-1942)

Although the central government managed to greatly enhance the countries' economical and industrial potential, the promise of democracy and civil rights was left unattended, causing many disillusioned lower and middle class revolutionaries to turn to the Communists instead.

Political instability increased again throughout the 1930s as indescisiveness about Industrial nationalisation or further privatisation by the remainder of the Ziyoutan caused yet another split of the party to loom ever nearer. on the 7th of September 1937 the State of Quanguo was proclaimed as the monarchy and empire had become long defunct.

However, the new President was assasinated at the same day by a communist partisan. A complete political meltdown followed after both factions of the Ziyoutan were unable to find a new compromise candidate, and the Communist issue was left completely unattended.

A Communist uprising followed during spring 1938, fueled by the incompetitiveness of the Ziyoutan rule, and marched onto Shoudu. The army was swiftly organised into a defensive position by loyalist officers after having put down the uprising in industrial neighbourhoods of Shoudu.

As the civil war re-erupted in the centre of the country, the daughter of the former emperess, Lihua Xiao landed in Roguo with a part of the former progressive faction leadership (27 July 1938). The warlord government there sided with her against the reactionaries which had governed the province ever since the revolution, and progressive and pro-democratic forces began to organise in Roguo and the further southeast of the country.

Xiao proceeded to visit the Monasterial Prefectures of Xibei and Xiquan, where she gathered the local government's support against the Authoritarian and communist factions in the central lands. Religious support by the Taoist monks gave her nationwide legitimacy.

As Xiao's Faction (Army of Democratic Liberation/民主解放軍 Mínzhǔ jiěfàngjūn(MJJ)) increased Nationwide support, The Communist forces had gained significant military success in Most of the Industrial cities and also captured Huangli in the further northeast, making the central government's position in Shoudu weaker by the day.

The capital city was risking complete encirclement as defences along the Lanhe river were falling to overwhelming communist stormings. Xiao's faction had meanwhile consolidated power over most of the remaining warlord regions and proceeded to swiftly capture the Isolated Ziyoutan stronghold Jingsha in the south.

On the 12th of June 1940, Xiao arrived by boat in besieged Shoudu to negotiate with the remainder of the Ziyoutan leadership. Having lost most of national support and legitimacy and on the brink of collapse, the Ziyoutan agreed to cooperate with Xiao. The MJJ proceeded to open the offensive against the communist units from the south, and rapidly advanced through Leiban and Ando, Capturing Minyuan by the end of 1940 and soon Lifting the siege of Shoudu.

Communist organisation fell rapidly as many partisans defected to the progressive and moderate MJJ, seeing it as a 3rd option better than the political extremes of both the communists and the Ziyoutan. Communist leadership eventually capitulated as most of the remaining strongholds and cities were captured by the MJJ Throughout 1941, but several Communist cells remained in rural areas for the rest of the 1940s.

With the entire country now politically united again. Xiao Proclaimed the Federal Republic of Quanguo on the symbolical 27th of July 1942, with herself as interim president. This date would be celebrated every year again as day of (Second) National reunification and the victory of democracy. What followed was the years of Reconstruction.

Era of the Lotus (蓮花時代 Liánhuā shídài) - (1942-Present)

In the aftermath of the Proclamation of the Federal Republic, an Interim parliament was assembled made up of civil representatives of the MJJ, former Ziyoutan leadership and Several Socialist figureheads of the former Communist leadership, as well as regional officials from the former independent prefectures.

This was mostly done to find consensus and to prevent any further political facturing. A Temporary Martial law was drafted to enable the new government forces to act quickly in matters of reconstruction and controversial trials against political extremists and "enemies of the nation".

The new Parliament reorganised the prefectural administration into regional councils based on those of the Tianshang period, but democratically elected in local elections instead of hereditarily appointed. The MJJ reorganised itself into the Democratic people's party (全國民主黨/Quánguó mínzhǔ dǎng) or Minzhudang, and won the first National Elections in November 1950.

With the political structure of the country now sufficiently reformed and agreed upon in the new constitution, the economy was finally able to fully recover. The Minzhudang enacted various social policies and engaged in extensive welfare programs to relieve the victims of war-torn areas.

The trading and agriculture sector were largely privatised and any archaic isolationist policies were fully abolished, enabeling both sectors to flourish and living standards to rise rapidly. Increased taxes and more efficient export tariffs enabled the government to then invest in the manufactoring sector and foster innovation, Leading to an economic miracle, which truly gained steam in the late 1960's, with an average annual GDP growth of 9,5% in the period between 1967 and 1994, the "Golden decades".

Between 1942 and 1965, the country had managed to transform itself from a war-torn economical backwater to an emerging economic power, and from 1965 to 1990 it reached its full potential with the highest standard of living in the continent and an excellent social safety system.

National High-speed Rail lines were constructed and a National airline established, increasing economic efficiency as well as tourism from southern neighbours and overseas, mainly attracted by many of the historical palaces, temples and monasteries which had survived the horrors of the civilwar.

The economic Fairytale came to an abrupt stop during the Global economic crisis of 1994, during which resource shortages became apparent and the housing market took a hard hit. Pragmatic investments in sustainability during the following decade have decreased reliability on fossil fuels greatly at the cost of a minor economic turndown from a decrease in car manufacturing capicity.

The 2010s have however returned economic growth with new investments in digitalisation and further modernisation of the national transport network, decreasing reliability on car transport and enhancing communicational and administrative efficiency. Quanguo today stands as a beacon of Democracy and Welfare, with Traditionalism and Modernity living in harmony with eachother, the national postwar identity symbolised by the Blooming Lotus, also present in the National flag.

Administrative Divisions

Prefectures

The first Level of Administrative subdivisions in Quanguo are prefectures, of which there are 20. The prefectures have a relatively high level of autonomy and self-government, protected by the federal constitution. Prefectural government elections are held every 4 years.

Map of the Prefectures of Quanguo

List of Prefectures of Quanguo

Prefecture name (transliterated)	Code	Name (Hanzi)	Name (Kana)	Name (Hangeul)	Prefecture population	Prefectural flag
Shiming Ishiaki Isiaki	SM	石明縣	いしあき	이시아키	6.800.000
Gaoguan Koukan Gyeonggan	GG	高灌縣	こうかん	경간	3.800.000
Gaoshi Koushi Gyeongsi	GS	高師縣	こうし	경시	3.400.000
Taimingguo Yasuakikoku Taemingguk	TG	台明國縣	やすあきこく	태명국	4.000.000
Minshuan Minkou Minsyuan	MS	閩涮縣	みんこう	민슈안	3.200.000
Quanhan Zenchū Jeonhan	QH	全漢縣	ぜんちゅう	전한	7.200.000
Quanliguo Zenrinkoku Jeonli	QL	全利國縣	ぜんりんこく	전리	5.400.000
Quanshu Zentsu Jeonsyu	QS	全淑縣	ぜんつ	전슈	14.400.000
Lanxiguo Rankeikoku Nangyeguk	LG	蘭溪國縣	らんけいこく	난계국	7.800.000
Meiguo Meikoku Miguk	MG	美國縣	めいこく	미국	11.800.000
Haiguan Kaikan Changyung	HG	海灌縣	かいかん	찬귱	15.600.000
Shoudu - Capital Region Shuto Seongdo	SD	首都縣 - 首都地區縣	しゅと	성도	21.200.000
Chibeiguo Chihoku Jibaeguk	CG	池北國縣	ちほく	지배국	4.800.000
Andoshibei Ankuo Andosibae	AS	安多石北縣	あんくお	안도시배	5.400.000
Leinan Minao Leinan	LN	雷楠縣	みなお	레이난	6.600.000
Leiban Mikura Leiban	LB	雷班縣	みくら	레이반	7.800.000
Xiquan Seiizumi Seojeumi	XQ	西泉縣	せいいずみ	서즈미	4.600.000
Xibei Seihoku Seobuk	XB	西北縣	せいほく	서북	4.400.000
Meiquan Meizumi Mijeumi	MQ	美泉縣	めいずみ	미즈미	7.200.000
Roguo Kyūkoku Kyeonguk	RG	羅國縣	きゅうこく	켠국	11.400.000

Culture

Languages

Main Languages

The National Language of Quanguo is Quanguo Standard Mandarin(全國標準國文), this is the main language of the government and all social networks in the country. Besides Mandarin, there is also a high proficiency of the Japanese and Korean Languages among the people of Quanguo. The government has designated these 2 as Co-Official languages, to promote multilingualism within education and broader society. Many people have learned either of the 2 alongside mandarin during their time in highschool, and government communication often includes a Japanese and Korean translation.

Minority Languages

There are 2 languages that are recognized on prefectural level:Xishing language and Taiming language. Local government communication will add a version of both languages in areas where they are still actively being used. Unlike Japanese and Korean, these languages belong to the indigenous peoples of Tanbei and Taimingguo, and are therefore the household language for many families in their respective regions, with Mandarin only being their secondary language which they will learn during their time in school.

Religion

Religion in Quanguo has historically played a central role in shaping the country’s cultural, philosophical, and political identity. Over the centuries, the nation has seen the flourishing of several religious traditions—including Taoism, Buddhism, Shintoism, and the indigenous Tai religions—as well as periods of suppression and secularism. In modern times, Quanguo is officially secular, but religion remains a key part of personal and regional identity.

Historical Overview

Religious practice in Quanguo dates back to the pre-dynastic era, when animistic beliefs and ancestor worship were widespread among early agrarian and nomadic communities. As the region consolidated into complex kingdoms and dynasties, formalized religious systems emerged, often blending with native customs.

Taoism: The Philosophical Core

Taoism (道教, Dàojiào) has long been considered the philosophical and spiritual bedrock of Quanguo culture. First formalized during the Yunji Period (circa 600 BCE), Taoism promoted harmony with the natural world, non-interference, and the pursuit of immortality through inner cultivation. By the time of the Meiying Dynasty, Taoism had established a vast network of temples, ritual specialists, and alchemical schools.

Taoist cosmology and concepts such as the Dao (Way) and Qi (life force) deeply influenced medicine, governance, and the arts. Even during times of religious decline, Taoist philosophy remained embedded in the national psyche.

Today, Taoism remains the most practiced religion, especially in central and northern Quanguo, with 33% of the population identifying as adherents.

Buddhism: The Mountain Faith

Buddhism entered Quanguo from the west during the Hanqiu Trade Period (3rd century CE), spreading via the Chihei Road and caravan routes into the northwestern mountains. There, it flourished in monastic communities and remote shrines, particularly during the 3 States Period (700–1200), when the northwestern regions were under their own governance and taoist influences from the centre of the country diminished as dynastical control ended.

The mountainous Xiquan and Xibei Prefectures became known for its spectacular cliffside temples and the Path of Ascension, a pilgrimage route dotted with carved statues, stupas, and meditation grottos. These monastic enclaves remain active today, with many functioning as touristic cultural heritage sites.

Currently, 20% of the population practices some form of Buddhism, with concentrations in the northwest and among intellectual circles.

Shintoism: Coastal Traditions and Spirit Veneration

Introduced through early maritime trade and cultural exchange with eastern island nations, Shintoism became prominent in Quanguo’s eastern coastal provinces. Although adapted to local contexts, Shinto in Quanguo maintained its focus on kami (spirits), ritual purification, and seasonal festivals.

Shinto shrines often blend architectural styles and are typically situated near coasts, forests, or natural springs. Its festivals remain vibrant, especially during the Ocean Spirits Festival (Haijinji) celebrated every midsummer on Marine Day.

As of the most recent census, 9% of the population identifies with Shinto practices, mostly in the east and far south.

Tai Religions: Nomadic Spiritual Heritage

The Tai religions are a group of animistic and shamanistic traditions practiced by the Tai peoples, an oringally nomadic ethnic group native to Quanguo’s northern steppes and borderlands.

These religions emphasize a sky god, ancestral reverence, and communion with animal spirits through trance and dance. Shamanic rites, known as Aruhkas, play a central role in Tai society, guiding communal decisions, healing, and rites of passage.

Though diminished in modern times, Tai religious practice persists among ethnic minorities in the northern lands, as well as several communities in the northeast, with 4% of the national population adhering to these faiths.

Suppression and Secularization

During the early 20th century, especially under the Ziyoutan Regime and during the Quanguo Civil War, religious institutions were weakened by nationalistic and secular ideologies. Many temples and shrines were closed or repurposed, religious education was banned, and spiritual leaders were marginalized.

Post-war, the new Minzhudang Government established freedom of religion but promoted a secular national identity. This led to the continued decline of formal religious adherence, particularly among younger generations.

Today, 34% of the population identifies as non-religious, particularly in urban areas, reflecting a broader global trend of secularism.

Modern Religious Landscape

Despite the rise of secularism, religion remains an influential cultural force in Quanguo. Religious festivals are nationally recognized, and spiritual philosophies continue to inform education, environmental policy, and the arts. Interfaith cooperation has increased, and pilgrimage routes and religious sites are popular among both adherents and tourists.

The government promotes cultural preservation of religious traditions while maintaining a firm policy of religious neutrality in official affairs.

Flowers

Flowers in Quanguo culture have held a significant and evolving role throughout the nation's history, symbolizing spiritual connection, artistic expression and national identity. From ancient religious reverence to modern governmental symbolism, flowers—most notably the lotus—have deeply influenced Quanguese philosophy, art, and cultural consciousness.

Ancient Origins and Religious Significance

The cultural prominence of flowers in Quanguo can be traced back to the Shenyuan period (circa 1200 BCE), during which early polytheistic beliefs saw the natural world as a divine reflection of the heavens. In particular, flowers were considered sacred gifts from the gods, believed to bridge the spiritual and physical realms. Each species of flower was thought to represent a different celestial virtue: the plum blossom stood for endurance, the orchid for purity, and the lotus for enlightenment.

These ideas were codified in the Scriptures of Blooming Light (Huamingjing), a foundational religious text that depicted the first flowering of the earth as an act of divine mercy. Shrines and temples from this era often featured elaborate floral murals and living gardens, where devotees offered fresh flowers in rites of devotion.

Medieval Philosophy and Artistic Integration

During the Meiying Dynasty (1309-1676), a renaissance in natural philosophy and aesthetics emerged. Influenced by the Huaxue School—a movement that blended metaphysical thought with botanical study—flowers came to be understood as expressions of inner harmony and natural order. Philosophers argued that contemplating a flower's structure and transience could lead to greater self-understanding.

This philosophy permeated the arts: flower painting (hua'an) became a major genre in both ink painting and poetry. Floral imagery also dominated textiles, ceramics, and architecture, with artisans integrating natural motifs to reflect idealized balance and serenity.

Decline in the Industrial Era

The cultural stature of flowers began to wane in the early 20th century, as Quanguo underwent rapid industrialization and modernization under the Ziyoutan Regime. Urban expansion and mechanization led to the decline of traditional gardens and the marginalization of floral symbolism in public life. During this era, flowers were increasingly viewed as impractical relics of a feudal past.

The devaluation of floral culture coincided with increasing political instability. As ideological factions clashed, leading to the Quanguo Civil War (1938–1942), many of the country’s famed temple gardens, museums, and rural flower festivals were destroyed or damaged. For many, this period marked a spiritual and cultural impoverishment, with flowers becoming associated with lost peace and national disunity.

Post-War Revival and National Symbolism

Following the end of the civil war in 1942 and the establishment of the Federal Republic, the new government sought to rebuild the fractured national identity. As part of this cultural restoration, flowers—especially the lotus—were re-embraced as symbols of unity, rebirth, and resilience.

The lotus, with its ability to bloom unsullied from murky waters, was chosen as the official national flower in 1947. It appeared in the new national seal, government logos, and military emblems, and was prominently featured in post-war reconstruction art and media as a metaphor for Quanguo's revival.

Public flower gardens were reconstructed in major cities, and the Annual Lotus Festivals, originally celebrated only in the southern provinces, were elevated to be part of the Vernal Equinox national holiday. Schools reintroduced flower-related poems and legends into curricula, and floral design once again flourished in architecture and clothing.

Contemporary Role

Today, flowers continue to hold a revered place in Quanguese society. The lotus remains a powerful national symbol, featured in international diplomacy, currency design, and state ceremonies. While urbanization has reduced the prevalence of private gardens, public green spaces are carefully maintained, and floral art persists as a respected tradition.

In the 21st century, Quanguo’s embrace of ecological values has further elevated the symbolic importance of flowers, now seen not only as cultural heritage but as emblematic of sustainable harmony between modern society and nature.

National Holidays

Date	Name	Remarks
1 January	New Year's Day (元旦,Yuándàn)	Celebrating worldwide New Year according to the western calendar.
1st day of the 1st Lunisolar month (varies)	Lunar New Year (春節, Chūnjié)	Major public holiday in Quanguo, usually 2 weeks around Lunar New Year are free nationwide to allow everyone to spend time and celebrate with their family and friends.
7 March	Nation Day (國日, Guó rì)	Celebrating the unification of all Han countries in 1309, the first time Quanguo as a unified nation came into existance under the Meiying dynasty.
Around 20 March	Vernal Equinox Day (春分, Chūnfēn)	A day for the admiration of nature and the love of living things, often accompanied by the start of many flower festivals in the south of the country, gradually followed by northern prefectures as spring slowly makes it's way northward.
5 May	Children's Day (兒童節, Értóng jié)	A day on which to celebrate the happiness of children and to reflect on their accomplishments.
20 July	Marine Day (海洋日, Hǎiyáng rì)	A day of gratitude for the blessings of the oceans and hoping for the prosperity of Quanguo, on this day many families go out sailing together or participate in boat races.
27 July	Lotus Day (蓮花日, Liánhuā rì)	The day of the Founding of the Federal Republic, Start of the prosperous and peaceful Lotus era, considered to be the most important day of the year along with lunar new year for many families.
11 August	Mountain Day (山日, Shān rì)	A day on which to appreciate Quanguo's mountains and natural scenery, many summer festivals coincide with this day
Around 23 September	Autumnal Equinox Day (秋分, Qiūfēn)	A day on which to honor one's ancestors and remember the dead, as well as enjoy the start of the culinary autumn season and prepare the body for the harsher winter months to come.
1 October	Sports Day (運動日, Yùndòng rì)	All schools nationwide and many offices organise sports events on this day, to enjoy sports and cultivate a healthy mind and body.
3 November	Culture Day (文化日, Wénhuà rì)	A day on which to celebrate and appreciate the richness of Quanguo's culture, often with markets selling food and local specialties from all over the country.