Vylbrand Buffalo Tribe

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Tribal Buffalo

This page is a work in progress.
Located at the top of Red Mantis Falls in Eastern La Noscea exsists the remnants of a proud but dwindling branch of the Sun Seeker Buffalo Tribe.

Currently this tribe can be found in Eastern and occasionally Middle La Noscea around Red Mantis Falls and Woad Whisper Canyon.

Tribe Details

Location: Red Mantis Falls of Vylbrand (Current)
Race: Miqo'te
Clan: Seekers of the Sun
Tribe Indicator: I' (Pronounced EE)
Tribe Beast: The Stalwart Buffalo
Tribe Leader: The Council of Elders
Tribe Size: Medium counting between 80 and 100 members
Breeding Nunh: I'gavah Nuhn


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Hair and Eyes
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Tribal Traditions, Rituals and beliefs

Naming Ceremony
One month after the birth of a child the naming ceremony is held. While anyone in the tribe is welcome to attend a naming ceremony (unless otherwise ban from attendance by the Council of Elders or Priestesses) a majority of naming ceremonies are attended by the birthing mother, siring Nunh, and immediate family such as the grandmother, other siblings, and grandsire should he still be alive. If a Nunh has been particularly attentive to his siring duties these ceremonies can sometimes balloon in attendance even when only the aforementioned persons are present.
Buffalo Tribe naming ceremonies are presided over by one of the tribe’s priestesses and are typically short affairs held at the ceremonial grounds (see Lands & Resources for further information) that hinge on a simple rite which is performed by the presiding priestess. These ceremonies are always held at midday when the sun is at its highest point, and involve the lighting of a ceremonial candle which is succeeded by the following invocation:
“I, ______, daughter and humble servant of Azyema, beseech The Warden to bestow her blessing upon the bright new soul before us who is to be called ______ son/daughter of (sire’s name). May your light burn brightly within him/her and shine without.”
Following the invocation, the flame of the lit candle will either remain lit or be extinguished by The Warden’s breath. If the flame remains lit, it is taken as a sign that Azeyma has given the newborn her blessing and holds no issue with the name chosen for the child. It should be noted that the flame is very rarely extinguished, and on the rare occasions in which it is put out it is often less to do with the will of The Warden and more so to do with the siring Nunh paying off the presiding priestess because he dislikes the name chosen by his mate for their offspring.
If the flame does go out, it is considered a bad omen and believed that misfortune is tied with the chosen name. Should this happen, the birthing mother is given a week in which to devote time to prayer and counseling with the tribe’s priestesses so that she may come upon a new, more suitable name for her infant. Mothers who refuse to change a rejected name are often blamed for any misfortunes that befall the child in their lifetime.
In the far more common event that the candle’s flame remains lit, the priestess will use a special candle snuffer, which collects the burnt remnants of the wick, to extinguish the flame. The ashes of the wick are then used to mark the baby’s forehead with Azyema’s symbol, and their name is carved into the candle which is then given to the mother for safe keeping (see Death for further information).
The Joining
At the age of four, it is traditional for a child of the Buffalo Tribe to be “joined” with a calf from the tribe’s buffalo herd. This is the beginning of their schooling in responsibility for themselves and others as well as hands on lessons in life, reward, consequence, and death. Once a child is paired with his or her calf (in instances where there are currently no calves present within the herd an older yet paired buffalo is joined to the child) they are permitted to name it and responsible for the care and upkeep of the animal. While to some it may seem too young an age to burden a child with such responsibility, those of the Buffalo Tribe believe it serves a person better to learn how to care for another being and how their actions impact those directly in their care and others around them at an early age.
Unlike most traditions in the tribe, the joining of miqo’te child and their buffalo is not overseen by priestess but rather by the herdsmen of the tribe. After the initial pairing, the child(ren) are brought down to the tribe’s grazing lands, on the west side of the falls, three times a week so as to get them acquainted with with their new charge and coming responsibilities. During this time and for the next three years, Buffalo Tribe children are taught hands on by the herdsmen how to care for and maintain their buffalo’s health and wellbeing. This includes when to move pastures, how to tell if they are sick or injured, how to address illness (though rare) and injury when they occur, and other basic information pertinent to keeping both individuals and the herd happy and healthy.
At the age of seven, children are introduced to messier side of buffalo herding: slaughter and sustenance. It is likely that by this time a child will have already been exposed to death within the herd, but until this point they have been kept away from the technical aspects associated with both selecting a buffalo for slaughter and the subsequent butchering of the beast for food. Due to the fact that at this age miqo’te children are still fairly small in stature and buffalos more than capable of severely injuring them should they get underfoot in the process, the children are not involved in the actual putting down of the animals. They are however present when it happens and instructed by one of the herdsmen on the finer details of how it is performed while the other herdsmen carry it out. Once the animal has been bled out, the children are back to hands on training with the butchering of the buffalo.
For some children the husbandry learning experience ends there, but they are still expected to pitch in with the upkeep of the herd and periodic butchering on a regular basis until the age of ten. Children who have not expressed a desire to become a herdsman at this age are no longer obligated to continue assisting in the pastures. Those who do go on to become herdsmen, gradually spend more time out on the herding lands and are taught the nitty gritty ins and outs of buffalo husbandry that are not a part of the basic knowledge they have already gained since their pairing.
Learning the Hunt
Unlike most tribes, the Buffalo Tribe puts less store in hunting than they do herding. It is for this reason that children are not introduced to the hunt until they are seven years old. By this age, children of the Buffalo Tribe have already put a good deal of knowledge in regard to animal behavior and care under their belt and are now believed responsible enough to begin weapons training in preparation for hunting.
Hunters of the Buffalo Tribe favor the spear and the bow, and while there are those learned in other weapons such as the axe, children are first taught how to wield one of the former depending on their personal preference. Instruction in archery and spear wielding is usually provided by the elders of the tribe, being that they are the most seasoned and skilled of the village. Lessons are held almost daily and usually for the duration of two hours for the first three months. After their first three months of training, children are taken out on a hunt (usually for raptors), without their own weapons, to observe their seniors and learn through careful direction. From this point forward, children will continue their daily weapons training and be taken out on a hunt to observe twice a month until the reach their eighth summer.
Once they have reached the age of eight, children will be taken on their first armed hunt. Typically this occurs close to the base of the east side of the falls and involves the pursuit of small relatively non-dangerous animals such as juvenile gigantoads. As their skills progress, they will be taken out to hunt bigger and more lethal game with their seniors.
The Trial of Adulthod
Decorated buffalo death skull.
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Sun Festival
The Hipparion give thanks and make offerings to Azeyma on the longest day of the year. A great fire is lit and the tribe's esteemed fire dancers move in ancient patterns with fire-lit staffs around the pyre. It is a time of great celebration and hope. The festival has deep meaning to the Hipparion tribe and it is not permitted for outsiders to participate or watch.
Tribal Priestesses
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Music and Dance

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Hunting and Herding

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Outside Trade

The main way the tribe acquires goods they need that aren't readily available to them is by trading with traveling merchants; a majority of whom come from the nearby seaport city-state of Limsa Lominsa. The following is a list of goods the tribe has to offer in trade:

• Nutmeg
• Almonds
• Sesame Seeds
• Sesame Oil
• Cured Meats
‣ Buffalo
‣ Coeurl
‣ Raptor
• Animal Hides
‣ Buffalo
‣ Coeurl
‣ Raptor
• Agelyss Amber - A sweet almond based mead brewed by the Buffalo Tribe that boasts tones of oranges, plums, nutmeg, apricots, and honey.
• Red Landtrap Vine Sap - A known potent aphrodisiac that is harvested from the leaves of the rare Ocean Roseling which can only be found near the Bloodshore.
• Hibiscus Flowers
• Hibiscus Tea
• Red Ginger

They usually only host merchants on the weekends in the village square. It is because of this weekly exchange with traveling foreign merchants that the tribe was exposed to the fatal illness referred to as "Lung Rot" some twenty summers past.

Tribal Law

The Basics

Tribe Structure
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Challenging a Nunh
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The Council of Elders

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The Guard

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Before the Great Migration

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Into Eorzea

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The Epidemic

The Calamity and the Aftermath

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Outsider Speculation

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I’gavah Nunh


I’sae Tia
I’nuhva Tia


I'divya Lohmi
I'jusanna Lohmi
I'tadaara Lohmi
I'shtari Vanih
I'nara Nuhla
I'kara Nuhla
I'neshama Sahvo


I’buhye Tia (former Nunh)
I’shal Tia
I’runja Tia (former Nunh)
I’vanih Tia
I’shimoh Tia (former Nunh)


I'radebh Tykah
K'thaelia Xhora
K'fhuzo Tia
Eri Maeda


I’fehli Tia
I’hadara Sahvo
I'lohmi Tia
I'rhaei Tia
I'harreh Tia


OOC Afterword