Mėkosade Incident

The Mėkosade Incident describes a series of conflict events during the years 14-16 SFC between Naiparku and Acúqúwara, specifically between the southern estates of Naiparku and the provinces of Yoxixano and Ganamallazo in Acúqúwara, which escalated to a national-level diplomatic and political crisis. It was thus named due to the fact that the event marking the onset of overt conflict happened in the small town of Mėkosade, in the Charihe estate.

Background
Ever since the alliance allowing right of movement and settlement, Acúqúwara merchants and immigrants have become a significant minority in the south of Naiparku, particularly in the estates of Vadu, Onmis, Charihe and Nojipe. However, cultural differences led to occasional conflict and resentment. People in the estates Onmis, Charihe and Nojipe in particular were in constant conflict over fishing rights with Acúqúwara fishers from Yoxixano and Ganamallazo. (And the informal economy of some Acúqúwara kidnapping Woobian kids, or at least the rumor of it, did not sit well with Naiparkuans: this is partly due to moral reasons, but also partly because some Naiparkuans believed that there are Nahmon "collaborators" who transferred the souls of those Woobian kids into Nahmon fetuses to create more aquatically-adept transformed Nahmon individuals, and trained them to be loyal to Acúqúwara to slowly take over Naiparku - this was mostly untrue, but no matter). As a result, xenophobic sentiments started to gain ground in these estates.

Incident
On Nahinodo 23th, Year 14 SFC, in the town of Mėkosade in the Charihe estate, a group of kids including both Quta and Nahmon set out to play by the Tatir River in the afternoon without the companion of any adults. No one exactly knows what had happened that fateful afternoon, but it was only late in the night that the group reappeared on the entrance of the town, half of them in tears and the other half in a near catatonic state, with one Quta kid missing. A search party was sent out during the night, but the kids were so traumatized they couldn't even describe coherent where they went, let along what exactly had happened, and thus the search was difficult and ultimately proved fruitless. The body of the Quta kid only appeared in the bay four days after. Some people suspected foul play, and naturally a lot of finger-pointing between parents/neighbors/authorities etc.

On the day of the mourning/funeral, a large crowd of both Quta and Nahmon appeared at the gathering, partly because the kid was well-liked and partly because the accident was highly publicized. Emotions were high, and people were shouting and crying from all directions. No one knew how it actually started, but a fight broke out and then it was general stampede and mayhem and chaos. By the end, more than fifty people were dead (various causes), including the death of one of Meesaullin Acúqúwara's children or the death of one of his siblings children.

And then it escalated further from there, with even more finger-pointing and accusations.

Responses
After this incident, the estates Vadu, Onmis, Charihe, Nojipe and Manapi took advantage of the fact that at the time the Acúqúwara military leader, a man named Qqorun Mexxih, was relatively inexperienced, and launched a blockade movement against the two Acúqúwara provinces, called Copper-Backed Tit Solidarity Alliance (Aswirgrėri Hwosi Odoza, or AHO, from the bird which is used to describe the symbolic color of the Charihe estate). (Manapi had no real stake in this matter, having had a very small population of Acúqúwara minority, but being in the same region as Charihe and Nojipe they shared quite a lot of view and often showed solidarity with them on important matters.)

The slogan that symbolizes this blockade movement was Wana Shoro Mėko Au Na Nwėn ("Free Our Towns"), while some more radical people used the even more controversial slogan Wana Ėnzyuh Tamina Au Na Nwėn ("Clean Our Shores").

Effects and reactions
During the blockade, they 1) refused entry of Acúqúwara citizens on land; 2) expelled them or strip them of authorization to do business there; and 3) set up maritime blockade to prevent their ships from passing. This means a de facto suspension of the Free movement agreement between Naiparku and Acúqúwara.

Formally, the Head Council of Argoran Dynasty condemned this blockade. However, since taking power Kunzara had been careful in upholding friendly interactions with the western and southwestern estates, since part of the reason Kunzara overthrew Yapanidi was due to arguments in how they should deal with the western and southwestern estates. She didn't want to oppose the delegates of these estates too much and lose their support either, and was thus ambiguous in the condemnation and hesitant in taking immediate and concrete actions to stop this.

Resolution and aftermath
The situation changed after a much more experienced Acúqúwara military leader Súra Lilla took power of the Ganamallazo and Yoxixano provinces, and she launched a successful campaign against Naiparku, both by military actions and by disinformation, forcing the Head Council to take a firm stance with those estates and forcing them to stop the blockade in year 16 SFC. However, xenophobic and isolationist sentiments lingered, and if anything, was even exacerbated and even in other estates due to the military action of Acúqúwara, and and this has started to affect trade with other countries as well, notably with Marafire.

Due to the controversial use of the slogan "Clean Our Shores" during the blockade movement, the word wana ėnzyuh ("clean") became a very loaded word in Namono, and more and more people (who are not xenophobic) prefer to use the words wana puruka ("to wet") or kobin ("to wash") to refer to the act of cleaning instead.