Orange Revivalism
Orange Revivalism, often known simply as Orangism, was an intellectual and culturo-religious movement that emerged in the Sabamic world during the late 12th century, at the height of the Post-Secote Rebound, and came to dominate philosophy in the Cairan world until the 16th century in the political sphere (when Maximilian reforms implemented a significant change to the politico-legal system) and until the onset of the Reformation in the 17th and 18th centuries in the religious sphere. Modern Orange Orthodoxy is named in reference to the movements attempting to preserve Orangist tenets during Reformation era.
Broadly speaking Orangism emerged as an intellectual school that looked back at the history of the Third Sabāmani Empire and the subsequent occupation under the Secote Dominion and Secote Empire with a heavy sceptical and critical eye. In the early post-Secote era Sabamia had went through many troubles contemporary intellectuals, especially (but not exclusively) those from a new class of educated male nobles, generally had a negative view of their current society which they viewed as chaotic and fragmented. They harkened back to the idealised past of the Second Sabāmani Empire. While Orangist ideas already emerged in clerical writings in the 1170s, Orangism seminal founding document was the Orange Semita penned by Saint Lucida of Poignes between 1227 and 1234. The Montalbian Empire rose and fell in the midst of early Orangist debates, entertaining a mixed relationship with it.
Paradoxically while Orangists where critical of the palthified and secotified society they lived in as compared to the earlier centuries of the Sabamanian civilisation, and also contributed to the consolidation of religion vis-à-vis the presence of Sirians in Northern Messenia (Orangism is somewhat parallel to the Sirian Decairanisers), Orangism largely cemented the legacy of new cultural practices that had emerged during the Secote occupation. For example, dominalism was largely codified by Orangists clerics and nobles despite being a social system based on a fusion of Sabamic law with Palthic and Secotic traditions; dominalism was the dominant social system in Sabamia from the end of the Secote Empire to the Maximilian reforms of the late 15th and 16th centuries. Orangism also furthered the dispersion of the Cairan Argans, especially via its appeal to switching from preaching in Late Sabamic to preaching in the local vernaculars, and did not challenge the new social classes that had formed in prior centuries, in particular the new form of the Savamese nobility as opposed to the principate of old.
Orangism is named in reference to the colour orange which was the imperial colour during the Second Sabāmani Empire (it also became associated with Cairony because of Orangism).
BELOW IS NOT REALLY CORRECT
Context
The Post-Secote Rebound of the 12th and 13th centuries was a time frame characterised by the emergence of several important intellectual movements that accompanied or triggered important social changes following the end of the Secote occupation. During that period the Cairan world, and the Sabamic world in particular, distanced themselves from the philosophical heritage of the Cairan Empire, in particular the system of the Ecclesiarchy. At first eschatological theories were widely popular during the turbulent times in the early years following the collapse of the Secote Empire, especially the Nihilist Heresy. However, as the socio-political system settled again and the defeat of extreme eschatological groups, a more moderate and reform-minded movement emerged.
Indeed, clerical intellectuals lead a sceptical analysis of the Cairan Empire's legacy and history, pinpointing its failure to withstand the Secote invasion; the Secote were unanimously considered barbarians by the Cairans. Clerical intellectuals looked upon the earlier Antiquity, the Second Sabamani Empire, and formed an idealised view of this period; they argued it provided good example for what a more successful societal organisation should be.
Spread
Orangism spread from its birthplace in Dordanie and Savam to the rest of the Cairan world (the regions of modern Odann, Elland and Ceresora) during the 13th century; its spread was facilitated by the fact that Late Sabamic was still used as the common liturgical and intellectual language of all the post-imperial argans. Ironically, Orangist ideas would eventually lead to the adoption of vernacular languages in the non-Sabamic areas. This was an essential first step in the process that differentiated the Dael and Eastern rites.
Early Orangist arguments helped a number of educated noblemen to become intellectuals, a profession that had been trusted by clergywomen for most of the Cairan Era so far, but for some litterate interests, especially during the Cairan Empire. These newcomers further added to the the corpus of sceptical historical analysis; a non-religiously focused scepticism movement eventually developed from there, with Paul Valère de la Roche considered as its greatest thinker (hence the La Roche School). This movement led to the establishment of the University of Poignes, the first non-exclusively clerical intellectual organisation in Savam.
These arguments rang well with the growing power of the secular male-dominated nobility, which had replaced the imperial Ecclesiarchy under the Secote occupation. Notably, in the early-mid 13th century Alban Auguste de Montalban was a strong supporter of Orange revivalism and encouraged the educated secular elites to heed the example of their distant ancestors. Simon de Tresgué, an educated noble and high magistrate from western Brocquie (where his brother was a count), was the first to advocate imperial reunification in opposition to traditional catholic rhetoric in the late 12th century using the sceptical arguments developed by clergywomen in the 1170s (although this led to some accusations of sympathy for the Nihilist Heresy); late in his life, he was a staunch supporter of the Montalbian Empire.
However, Orangism did not went unopposed; traditional post-imperial catholics formed a significant fraction of the clergy. For two centuries the Cairan clergy found itself in a stage of quasi-schism, which gravity varied over decades. Initially, opposition was essentially rhetorical; this was especially so under the Montalbian Empire, which leadership was strongly supportive of Orangism. However, after the empire's collapse in the early 14th century, opposition to Orangism became more widespread and active, especially within the context of the Great Plague that was blamed on sinful practices encouraged by Orangism. The Arganite States were the principal conservative force during most of the century in the Savamese realms; anti-orangist purges took place but were eventually unsuccessful in stopping the spread on the new ideology. The collapse of the Arganite States in 1498 and the re-foundation of the Argan of Savam marked the final triumph of Orange Revivalism.