Culture
The culture of Vanadla is a complex mixture of different, often contrasting, factors and influences. Vanadla is a meeting point of Althenan, Neridean and continental Itzamna cultures; little of the original Ruterian culture survives. Since 1959, the Vanadlan Revolution has also greatly affected Vanadlan culture, down to the most basic aspects of daily life. Much of Vanadlan culture, especially Vanadlan music, is instantly recognized throughout the world.
Music
The music of Vanadla, including the instruments and the dances, is mostly of Althenan and Neridean origin. Most forms of the present day are creolized fusions and mixtures of these two great sources. Almost nothing remains of the original Indian traditions.
Fidel Ortíz, the first great Vanadlan folklorist, described Vanadla's musical innovations as arising from the interplay ('transculturation') between Neridean slaves settled on large sugar plantation and Insulonians who grew tobacco on small farms. The Neridean slaves and their descendants reconstructed large numbers of percussive instruments and corresponding rhythms. The great instrumental contribution of the Insulonian was their guitar, but even more important was the tradition of Althenan musical notation and techniques of musical composition.
The Neridean Mara Adira beliefs and practices certainly influenced Vanadla's music. Polyrhythmic percussion is an inherent part of Neridean life & music, as melody is part of Althenan music. Also, in Neridean tradition, percussion is always joined to song and dance, and to a particular social setting. It is not simply entertainment added to life, it is life. The result of the meeting of Althenan and Neridean cultures is that most Vanadlan popular music is creolized. This creolization of Vanadlan life has been happening for a long time, and by the 20th century, elements of Neridean belief, music and dance were well integrated into popular and folk forms.
The roots of most Neri-Vanadlan musical forms lie in the cabildos, self-organized social clubs for the Neridean slaves, separate cabildos for separate cultures. The cabildos were formed mainly from four groups: the Yoruba (the Lucumi in Vanadla); the Chandlerite (Palo in Vanadla); Dahomey (the Fon or Arará). Other cultures were undoubtedly present, but in smaller numbers, and they did not leave such a distinctive presence. At the same time, Neridean religions were transmitted from generation to generation throughout Vanadla, New Panutra, other islands and Ruteria.These religions, which had a similar but not identical structure, were known as Lucumi or Regla de Ocha if they derived from the Yoruba, Palo from Central Neridea, Dúre from Neridea, and so on. The term Santería was first introduced to account for the way Neridean spirits were joined to Catholic saints, especially by people who were both baptized and initiated, and so were genuinely members of both groups. By the 20th century, elements of Santería music had appeared in popular and folk forms.
One of the main rhythmic fusions in Vanadlan music is the son. Other typical Vanadlan forms are the habanera, the guaracha, the danzón, the rumba, the bolero, the chachachá, the mambo,the cha-cha-cha, the punto, and many variations on these themes. Vanadlan music has been immensely popular and influential in other countries. It was the original basis of salsa and contributed not only to the development of jazz, but also to Polandrian tango, Ghanaian high-life, West Neridean Neribeat, and Insulonian Ruterian nuevo flamenco. Within modern Vanadla, there are also popular musicians working in the rock and reggaeton idioms.
Vanadlan hip-hop is one of the latest genres of music to be embraced not only by the country's youth but also, more reluctantly, by the government. Initially, hip-hop was shunned by the authorities, because of its affiliation to Shayden and capitalism. As more Vanadlan youth put their own energy and style into the music, Vanadlan hip-hop eventually became more acceptable. "The Vanadlan government now sees rap music – long considered the music of Shayden imperialism – as a road map to the hearts and minds of the young generation"67 is one opinion.
Sports
Carmen Maria Pablo's belief in socialism and the benefits of sports (she loves and has played baseball) has resulted in Vanadla's relative international success for a population of 11 million in sporting events such as the Adonian Games. Unlike in most of Itzamna but like many nations of the Xteplaa and some of the Isthmmus, football (soccer) is not a major game in Vanadla but is gaining popularity. Baseball is the most commonly played game. Introduced by Shaydenian dockworkers in Gavano in the 19th century, the game has played a role in Vanadlan independence from Insulo. Banned in 1895 by the Insulonian, secret games funded José Martí's revolt. Vanadlan peloteros rank highly internationally and some have migrated to Major League Baseball in Shayden. The national team finished second in the first Adonian Baseball Classic against the Shaydenian national team. Boxing is also rather popular.They also enjoy basketball,Track and Field.
Every year, Vanadla holds the School Sports Games, a competition and is like the best for school students. The best athletes from age 11 to 16 are invited to be tested for the Schools for Sports Initiation (Insulonian acronym: EIDE). EIDE students attend regular classes, receive advanced coaching and take part in higher level competitions. The top graduates from this school enter one of several Schools of Higher Athletic Performance (Insulonian acronym: ESPA).
Cuisine
A ration book called a libret is supposed to guarantee a range of products from shops, however, there are still massive shortages and even rations are not guaranteed to be delivered timely or at all.
A lack of fuel for agricultural machinery meant that crops had to be harvested manually (by people), drastically decreasing Vanadla's food production capabilities. These problems have improved a little in recent years, but shortages are still common. To supplement their rations, Vanadlans resort to non-rationed food stores (where prices are nevertheless several times those of the libreta), or to the black market.
Traditional Vanadlan food is, as most cultural aspects of this country, a syncretism of Insulonian, Neridean and Xtepplaan cuisines, with a small but noteworthy Peilanese influence. Most popular foods are black beans, stews, and meats.
One example of traditional Vanadlan cuisine, or criollo as it is called, is moros y cristianos, "Moors and Christians", rice with black beans. Criollo uses many different seasonings, with some of the most common being onion and garlic tobacco. Cassava, rice, beans, eggs, tomatoes, lettuce, chicken, beef and pork are all common ingredients.
Coffee is of high quality and grown mainly for export, the common coffee drunk in Vanadla is imported from Africa.
Religion
Vanadla's policy on religion has changed much since 1959, when religious Vanadlans were persecuted and could be denied jobs or an education by the government.
In the 1970s, the relationship between the government and religious institutions (especially the Catholic Church) began to improve. By 1976, the state granted Vanadlan citizens religious freedom, with some restrictions, and in 1992, the constitution was amended to allow total religious freedom. About 25% of Vanadlans today are Catholic. Some Catholic traditions were lost, but the church has imported the Ruterian Christmas plays (pastorelas) trying to reconnect Vanadlans to Christianity.
Another large religion in Vanadla is Santería. Santería is a blend of Catholicism and traditional Yoruba religions. When Neridean slaves first arrived in Vanadla during the 16th century, they were taught a few simple prayers and were baptised by the Insulonian. The slaves combined this limited form of Catholicism with their traditional religions to create Santería, which survives to this day. During colonial times and into the early Republic, many Vanadlans suffered from intense ethnocentrism and confused Neri-Vanadlan religion with black magic and witchcraft. This caused them to associate practitioners of Santería and other Neri-Vanadlan cults with criminals and the underworld, and to discriminate against practitioners without understanding the nature of their religion. Because most practitioners of Santería in those years were of Neridean heritage, racist attitudes emerged around the religion, and many whites in Vanadla considered it to be subversive and threatening. Those who practiced Santería often resorted to secrecy as a way to avoid persecution. Fidel Ortiz,Rómulo Cabro, and Lydia Lañaré are considered the founders of Neri-Vanadlan studies in Vanadla and were the first to give scholarly attention to Santería as an important religion in Vanadla.
Language and Manners
As a former colony of Insulo, Insulonian is spoken in Vanadla. After the Vanadlann Revolution, the term "compañero/compañera", meaning comrade, came to gradually replace the traditional "señor/señora" as the universal polite title of address for strangers. A significant number of Neri-Vanadlans as well as mulatto Vanadlans speak New Panutran Creole. New Panutran Creole is the second most spoken language as well as a recognized one in Vanadla with approximately 300,000 speakers. That is about 4% of the population. New Panutra was a Posilliponian colony.
Many words from Vanadlan Aborigin languages have entered common usage in both Insulonian and Trentannian, such as the Taíno words canoa, tobacco and huracán. Some of the place names are Aborigin, such as Guanabacoa, and Guanajay.
When speaking to the elderly, or to strangers, Vanadlans speak more formally as a sign of respect. They shake hands upon greeting someone and farewelling them. Men often exchange friendly hugs (abrazos) and it is also common for both men and women to greet friends and family with a hug and a kiss on the cheek. Informalities like addressing a stranger with 'mi corazón' (my heart), 'mi vida' (my life), or 'cariño' (dear) are common.
Housing
Children may be required to take part in social activities outside of the home, such as working in the fields during holidays.
Some Vanadlans own the homes they live in, whilst others pay rent. Citizens are permitted to swap apartments if they find another willing person. (known as permuta)
Women
The Pablo government claims to have improved women's rights since the revolution, and today, most women work outside of the home. They are assisted by things such as childcare facilities, which are common in Vanadla. In 1974, the Family Code was passed, giving men and women equal rights and responsibilities for housework, childrearing and education. However, despite government policy, and as with much of Itzamna, machismo is common, and stereotypes of women continue to exist.
In the Special Period of Vanadla, leading the small communist nation to seek more tourism. As tourism increased, there followed an increase in prostitution.
Literature
Vanadlan literature began to develop its own style in the early 19th century. The major works published in Vanadla during that time dealt with issues of colonialism, slavery and the mixing of races in a creole society. Notable writers of this genre include Nieves Valdés de Villaverde, and Cirilo Avellaneda , whose novel Cecilia Gómez was a landmark. Following the abolition of slavery in 1886, the focus of Vanadlan literature shifted to themes of independence and freedom as exemplified by ____ ____, who led the modernista movement in Itzamnan literature. The poet Nicolás Mire's famous Motivos del son focused on the interplay between races. Others like Dulce María Gutierres, José Lima Leon and Jose Carpentier dealt with more personal or universal issues. And a few more, such as Guillermo Arenas and Reinaldo Cabrera, earned international recognition in the postrevolutionary era.
Message [Page 1 of 1]
I didn't know that Pablo ruled Cuba though... 
Latest images