Time: Amari
This page is a section of Amari.
The Caucasus countries, for the most part, do not believe in the sensitivity of time, and do not view punctuality or the importance of time as the US and most other Western countries do. Most of the people in the region do not view time as a resource and do not feel any compulsion to effectively manage their time. The people in the Caucasus region do not make the connection between effective use of their time and production. This lack of time consciousness will likely frustrate US soldiers as they work with their allies, but it will also give the US a battlefield advantage against its enemies.
Contents
Key Dates, Time Periods, or Events
The entire region’s recorded history extends back at least 3,000 years, but people populated the area long before that time as indicated by the archaeological objects discovered in caves and at other long- inhabited sites.
Arianian history dates back over 2,500 years to the ancient Persian Empire. Events over the past 25 centuries created an Arianian mindset of cultural superiority, and Arianians believe one day they will regain a position of global authority and dominance. During the 7th century, Arabs introduced Islam to the Persians, often forcibly converting Arianians. Shia Islam became the dominant religion in Ariana beginning in 1505. Shia Islam profoundly impacted the Persian culture and continues to affect Ariana today. Religion significantly influences almost every one of Ariana’s vital cultural institutions, to include its government and military.
Routine, Cyclical Key Dates
Traditional Wedding Seasons
Due to the heavy Muslim influence, most people will not marry in the month of Ramadan. Some areas extend the time for prohibition against marriage to even longer periods, but it usually depends on the devoutness of the region’s inhabitants.
Since Muslims base Ramadan on a lunar cycle, Ramadan, as well as the entire Islamic calendar, moves 10-11 days earlier each year. While some Muslims base Ramadan on the sighting of the moon from Mecca, others base it on the sighting at their own location. Due to a difference in the view of the moon from one’s location on earth, Ramadan can actually begin and end on different dates in various parts of the world.
National and Religious Holidays
Ariana uses three different calendars—solar, lunar, and Gregorian—to determine holidays. Since the lunar calendar moves 10-11 days earlier each year, the months of the year will move from season to season. Individuals must know when the New Year starts in Ariana to determine when holidays will take place.
The Arianian solar calendar begins on the vernal or spring equinox each year, when day and night each last the same amount of time. This occurs on 21 March, give or take one day.
Arianians also use the lunar calendar, based upon the moon’s phases. Because 12 of the moon’s 28- day orbits around the earth do not equal a solar year, the Islamic calendar moves through the seasons. One cannot associate any Islamic month with a particular season like those that use the solar or Gregorian calendar, even if the month’s name harkens back to a particular time of the year. Islamic scholars base the start of each New Year on the actual sighting of the moon. Thus it is not possible to provide an exact Gregorian calendar date for future Islamic New Year’s Days.
| Lunar Month | Name | Remarks |
| 1 | Muharram | Second most sacred month of the year as the word haram means “forbidden.” Some Muslims fast all month like in Ramadan while others fast only the first 10 days of the month, the 9th and 10th, or the 10th. The 10th of Muharram (Ashurah) commemorates Hussein ibn Ali, the grandson of Muhammad. Though fighting is forbidden during Muharram, this does not preclude fighting for the sake of Islam. |
| 2 | Safar | The root word safr means whistle, yellow, or empty depending on the context. The month received its name from the whistling of the wind in one of the windiest months of the year. |
| 3 | Rabi’ al-awwal | Original meaning of the month was the “first month of spring.” Depending on a Muslim’s sect, the birth date of the Prophet Muhammad is celebrated on either the 12th or 17th of the month. |
| 4 | Rabi’ al-thani | Original meaning of the month was “second month of spring.” |
| 5 | Jumada al-awwal | The month’s name comes from the Arianian term for “parched earth,” but it has lost its association with the dry season by the shifting of the months through the years. |
| 6 | Jumada al-thani | The month’s name also comes from an Arianian word for “dry, parched land” but has since lost its actual meaning as it may actually occur in the rainy season. |
| 7 | Rajab | Rajaba means “respect” as Muslims begin to pray for Ramadan to arrive. Technically Muslims should not conduct war during this month, but exception is made if the warfare is for the cause of Islam. |
| 8 | Sha-aban | The month derives its name from the Arab word for “separation” as the clans would disperse to find water. |
| 9 | Ramadan | Most sacred of all months in Islam. Devout Muslims fast from sunup to sundown, avoiding all food and drink during daylight hours. |
| 10 | Shawwal | The month came from the word that meant “uplift” or “breakage.” After the Eid ul-Fitr (the breaking of the Ramadan fast), some devout Muslims fast for the next 6 days while other Muslims fast for 6 non-consecutive days in the month. |
| 11 | Dhu al-Qi’dah | The month’s name comes from the Arabic meaning “master of the truce” when Arabs did not conduct war. Technically Muslims should not conduct war during this month, but exception is made if the warfare is for the cause of Islam. |
| 12 | Dhu al-Hijjah | The month’s name means “possessor of the pilgrimage” and the Hadj takes place on the 8th, 9th, and 10th of the month. This is the fourth and final month of the Islamic calendar during which devout Muslims are not to conduct warfare. |
Arianians use the solar, lunar, or Gregorian calendar for significant dates, based upon the event. Holidays associated with religious or Council of Guardians Revolution events provide opportunities for Arianians to rally in support of or opposition to their government. Actual holidays based on the lunar calendar may fluctuate a day in either direction from what is listed below. In the month of Ramadan, very little activity takes place in daylight activities due to the requirement to fast.
| Holiday | Date | Description | Western Dates |
| Nowrooz (Nowruz) | Farvardin 1-4
(21-24 March, +/- 1 day) |
Arianian New Year. | 21-24 March 2011
21-24 March 2012 21-24 March 2013 |
| Islamic Republic Day | Farvardin 12 | After a national referendum, Ayatollah Khodadad declared a new Arianian Islamic Republic. | 01 April 2011
01 April 2012 01 April 2013 |
| Nature Day (Sizde-Bedar) | Farvardin 13 | Marks the end of the Persian New Year holiday season. | 02 April 2011
02 April 2012 02 April 2013 |
| Khodadad’s Death | Khordad 14 | Commemorates the death of Ayatollah Khodadad. | 04 June 2011
04 June 2012 04 June 2013 |
| Revolt of Khordad 15 | Khordad 15 | Commemorates the 3 June 1963 incarceration of the Ayatollah Khodadad by the Arianian government. | 05 June 2011
05 June 2012 05 June 2013 |
| Victory of the Revolution | 22 Bahman | Celebration of the Council of Guardians victory over the Pasha. | 11 February 2011
11 February 2012 11 February 2013 |
| Nationalization of Oil Industry | 29 Esfand | Commemorates the nationalization of Ariana’s oil industry. | 20 March 2011
20 March 2012 20 March 2013 |
| Tasu’a of Imam Hussain | Muharram 9 | Commemorates the attack on the camp of Muhammad’s grandson. | 04 December 2011
23 November 2012 12 October 2013 |
| Ashura of Imam Hussain | Muharram 10 | Shia day of mourning; celebrates the martyrdom of Muhammad’s grandson Hussein ibn Ali & his followers at the battle of Karbala; Shia communities reenact the day’s events. | 06 December 2011
24 November 2012 13 November 2013 |
| Arba’een of Imam Hussain (Chelom) | Safar 20 (30 days after Ashura) | Commemorates the death of Muhammad’s grandson. | 06 January 2012
24 December 2012 13 December 2013 |
| Demise of Prophet Muhammad (Mujtaba) | Safar 28 | Commemorates the martyrdom of Muhammad & his grandson, Hassan. | 1 February 2011
20 January 2012 09 January 2013 |
| Martyrdom of Imam Reza | Safar 29 | Commemorates the assassination & martyrdom of Imam Reza in 818. | 02 February 2011
21 January 2012 10 January 2013 |
| Birth of Muhammad & Imam Jafar | Rabi’-ul-Awwal 17 | Commemorates the birth of both Muhammad in 570/571 AD & Imam Jafar 83 years after the founding of Islam. | 16 February 2011
05 February 2012 24 January 2013 |
| Martyrdom of Fatima | Jamaad-ath- Thaanee 3 | Commemorates the death of Fatima, the daughter of Muhammad, in 632. | 17 May 2013
17 May 2012 17 May 2013 |
| Birth of Imam Ali | Rajab 13 | Birthday of Imam Hazrat Ali. | 15 June 2011
04 June 2012 24 May 2013 |
| Mission of Muhammad | Rajab 27 | Prophet Muhammad received his calling on this date. | 29 June 2011
17 June 2012 06 June 2013 |
| Birth of Imam Mahdi | Sha’aban 15 | Commemorates the birth of Muhammad ibn al- Hasan al-Mahdi, who did not die but was hidden by God. | 16 July 2011
05 July 2012 24 June 2013 |
| Martyrdom of Imam Ali | Ramadan 21 | Commemorates the death of Muhammad’s cousin & son-in-law who the Shias believe was the original Imam. | 21 August 2011
10 August 2012 31 July 2013 |
| Eid ul-Fitr (End of Ramadan) | Shawwal 1 | “Feast of Breaking the Fast” celebrates the end of Ramadan, the month of fasting. | 31 August 2011
19 August 2012 08 August 2013 |
| Martyrdom of Imam Jafar | Shawwal 25 | Commemorates the death of Ja’far ibn Muhammad al-Sadiq, an Imam who was killed in December 765 AD. | 24 September 2011
12 September 2012 01 September 2013 |
| Eid-ul-Adha (Ghurban) | Dh-ul-Hajja 10 | “Feast of the Sacrifice” celebrates Abraham’s willingness to sacrifice his son to God; Muslims sacrifice a lamb & give 1/3 of the meat to the poor. | 07 November 2011
26 October 2012 15 October 2013 |
| Eid al-Ghadeer | Dh-ul-Hajja 18 | Primary Shia Muslim holiday; celebrates the day the Prophet Muhammad gave his last instructions to his followers & named his successor. | 14 November 2011
03 November 2012 23 October 2013 |
Harvest Cycles
Ariana’s harvest cycle normally begins in May and lasts through August. The harvest cycle begins with lowland crops in southern provinces where they reach maturity first and continues north as the other areas reach harvest time. The harvest cycle tends to largely impact Ariana’s rural population. Besides the actual harvest events in this period, other activities include the logistical support necessary to transport the crops from the rural areas to the urban cities. Planning, timing, and the weather determine whether Ariana realizes a successful harvest. The quality of the harvest impacts the entire country’s population and not just the agricultural sector. (See the Physical Environment variable for additional information on Ariana’s agriculture and the country’s seasons.)
Elections
Ariana conducts elections every four years for most offices. Parliamentary elections occur every four years, with Presidential elections occurring every six years. There are no term limits in any elected office. Arianians also elect their city and village councils every four years. The people elect the Forum of Proficiency, the 86 Islamic scholars who select the Supreme Leader and Arianian head of state. Members of the Forum of Proficiency are elected for eight-year terms. While in theory the Forum of Proficiency is supposed to monitor the Supreme Leader, in practice they are only legally required to meet for two days, twice per year, and they usually do not discuss anything related to the Supreme Leader. All candidates must receive the approval of the Guardian Leadership Council to run for any office. In January 2007, Ariana raised the minimum voting age from 15 years old to 18 years old.
Cultural Perception of Time
Most of the Caucasus area does not perceive the importance of time as the Western world does, especially as it relates to business. The more a country interacts with Western nations, however, the more the country accepts the Western idea of the importance of time.
While Westerners take time commitments such as deadlines and schedules very seriously, in the Caucasus time commitments are seen more as an objective to be achieved, if possible, rather than a requirement. Promptness is based on relationships. In the West, time is money. In the Caucasus, there is no problem with making people wait all day, and then telling them to come back the next day. A person from the Caucasus will be much more likely to be on time if the person who set the time commitment is close to him, such as a friend or family member. Business is conducted more on the basis of personal relationships than on respect for time.
Arianian society is not as sensitive to time when compared to the Western perception of time and accountability. The Arianians’ perception of time is more relaxed, both in the business setting as well as in their leisure hours. Many Arianians deem that personal requirements, needs, or desires take precedence over schedules, other people’s time, business, or appointments.
Arianians view time as less important than other factors, which is evident even when dealing with planning military operations. Arianian leaders value the process of planning over meeting a deadline imposed by an outside schedule. The concept of time, however, stretches across all aspects of their society. Three different calendars characterize the Arianians’ unique cultural concept of time.
Tactical Exploitation of Time
Caucasus Perception of Time
For the most part, people in the Caucasus perceive time as an unimportant resource in their lives. They believe that things will occur whether they take proactive action or not. Each country in the region possesses a long history, and people believe that their country will continue well into the future. Most of the people in the region look back to times when their ethnic group held the upper hand in interactions with their neighbors and hope that one day their country can become the dominant power again. The people do not look at time in the short-term, but look forward to the long-term when conditions will again allow them to take their rightful place among the world’s leaders. For Ariana and Atropia, their hydrocarbon resources may provide them the impetus to become a regional—if not world—power. For Gorgas and Limaria, their lack of natural resources will continue to plague their countries’ ability to improve their situation in the short-term. Donovia wishes to regain the dominant regional influence it once commanded.
US Perception of Time
The time perception of allies in the region will frustrate the US, but the US can also take advantage of the lack of urgency of any enemies in the area. The US will need to help its regional allies understand that time is a precious resource that once wasted can never be recovered. Punctuality and a sense of urgency remain essential for a military to defeat the enemy on the battlefield. Due to the enemy’s lack of a timetable and its apathetic disregard for punctuality, US forces and their allies will most likely find opportunities to get inside the enemy leaders’ decision cycles. Rapid US and allied action will cause the enemy to react to their actions instead of the enemy taking the initiative.
Summary
For the most part, the Caucasus countries view time differently than the US. Time is relatively unimportant to the people of Ariana, Atropia, Gorgas, and Limaria in almost every aspect of their lives. They lack a sense of urgency to accomplish tasks, in complete contrast to the Western world where almost everyone wants to accomplish as much as possible in as little time as possible. While the Donovian view of time is closer to that of the US than the other nations of the Caucasus, it is still notably different. All five cultures contain an extensive history dating back centuries and the people feel that whatever they do, their country will continue into the future. The area’s perception of time will cause the US to become frustrated with its allies, but will provide opportunities for exploitation of US enemies. To do so, however, the US will need to understand the nuances as each country perceives the relative importance of time somewhat differently.