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Mugrobi Law

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Courts and Jurisprudence in Mugroba

The Court System of Mugroba consists of small, local courts appointed by the mayor of each town, village and city that is under galdori government. Humans and wicks have simple systems of tribal or local law, usually meted out by whoever is in power, and those who live in the cities such as Thul Ka are subject to the legal structure of their Neighborhood, but are afforded no representation.

The imbali handle their own cases in their own small courthouse on The Turtle, although oshoori are given no opportunity for representation among their own peers.

Juries are selected by each judges, and in Thul Ka, each Neighborhood has its own governor who is also judge for the crimes of the area, as investigated and brought to trial by their local watch. Needless to say, without an organized system of jurisprudence, the meaning of the law as established by the Imperial rulers over the centuries has come to be interpreted very subjectively.

Capital crimes are brought before the Civic Assembly once a season during a Special Hearing. Punishment for capital offenses is usually death by drowning, though there has been a public call for reform against execution. Tattooing and branding are also common punishments for crimes such as theft.

Specific Laws

Foreign Passive Immigration

The Kingdom of Mugroba is nearly unique in all the Six Kingdoms, perhaps with only Gior in comparison, in the relative level of freedom offered to passives. Mugroba-born passives, or imbala as they are called, are not marked nor forced into servitude and can instead enjoy a relatively normal livelihood in the desert kingdom—to a point. Imbali can attend Thul’Amat, can hold jobs, and can own property, but they do not have representation in the government and they are culturally considered incapable of honesty. Despite these negatives, passives from practically every other kingdom have plenty of reasons to envy the opportunities available to imbali and many passives in places like Anaxas, Bastia, and Hesse especially attempt to immigrate to Mugroba should they have the chance to do so in their lifetime.

The process of official immigration is not simple, however. Mugrobi law states that in order for a foreign passive to be officially allowed residence and sanctuary from deportation in the Kingdom, they must obtain the sponsorship of a local imbala. This imbala must agree to go through a legal adoption process of sorts, taking upon themselves the burden of representing a foreign passive through a very public and complicated licensure that not only costs an exorbitant amount of money in fees but also places upon the sponsoring imbala legal expectations should the immigrating foreigner prove themselves at all unsavory. If a sponsored passive were to commit a crime, fall into debt, or otherwise be a burden on the Kingdom of Mugroba, the imbala (and by association also their family, if they have one) agrees to find themselves just as subject to arrest, repayment, or other punishment as if they, themselves, were legally at fault for whatever the foreigner's crimes may be.

Obviously, this is a huge risk for all parties involved, and yet the relative freedom allowed imbali in Mugroba has led to many a foreign passive to go through the long, tedious, and expensive process of sponsorship. It has been rumored that organizations such as the [Society for Passive Equality] in Anaxas has a list of imbali in Mugroba who have agreed to assist immigration of passives into the desert kingdom, but no one has been able to confirm this.

Any foreign passive granted immigration rights are issued a Writ of Refuge with detailed information about their status and their sponsor which they must carry on their person at all times or risk immediate and unapologetic deportation.

Imbali Educational Standards

It is widely known that passives in Mugroba enjoy a relative amount of near-complete freedom in comparison to other Kingdoms, but there are still some very well-delineated paths they are expected to follow within Mugrobi society. Imbali are viewed as incapable of being honorable and honest on a deep, basically biological level and therefore have historically found their access to both education and employment very narrow and very difficult.

Obviously, imbali are given no access to magical education whatsoever, and the structure of Thul'Amat is very clearly segregated between the magical and the secular for this reason. While galdori and passives may share some basic classes, for the most part, the university takes particular care to keep imbali educational standards separated from galdori educational standards, even if the general claim is that all course structures are identical, it has slowly become suspected that this is not, at all, the case.

It must be noted that Mugrobi passives are not actually legally barred from pursuing any secular career they desire—from becoming artisans to spice merchants—but there is so much cultural prejudice that has created a near-overwhelming set of soft limitations, hoops, and obstacles in academia for them instead. These difficulties can come in the form of denial of acceptance into programs of study for an eager imbala by the Headmaster and Board Chairs, refusal of galdori classmates to even acknowledge their presence in particular classes, or even failing grades by professors who deny their work as factual regardless of whether the imbala student's answers are correct or not.

Imbali are generally directed toward physical labor-based, trade-based, or otherwise "lesser" career and education choices without much subtlety by their galdori peers. Imbali still enter other career paths, from medicine to engineering, but for the most part, those imbali who do so are exceptional individuals. That said, because of the relative wealth of Mugrobi passives, many influential families also seek to keep their offspring from deviating away from education choices that have allowed them their success.

For example, many traditionalist imbali definitely choose to shepherd their own children, with education beginning in the home and in the community. Imbali children who wish to attend Thul'Amat are often pointed in the direction of business, engineering, and history in the hopes of continuing to keep a hold on imbali-majority trade markets that have made them rich merchants and skilled negotiators as well as grow their influence in labor-based careers and burgeoning industrial technology sector of galdori society.

It is the younger, progressive Post-Exile imbali culture that has begun to push into new areas of education in an attempt to prove themselves capable of reliable academic work despite their lack of ohante and supposed inability to ever create honest research.

Unfortunately, caught between two worlds and opposing forms of prejudice, it is the oshoori as magical offspring of imbali pairings who find themselves both barred from magical education completely as well as nearly shoved out of any academic circles whatsoever. Oshoori are often denied entrance to Thul'Amat, though this is vehemently denied by both the Mugrobi government and by imbali alike.