You might be a tamarin who dances with small and forgotten gods, a leporine mail carrier who relies on moths to get packages where they belong, a little lizard with a big heart and a mysterious past, or a near-endless number of other thrilling possibilities.
The seasons will change as we play, and we will change with them. Each player will make a character with the help of one of fifteen possible playbooks, making choices about their personality, animal-form, look, and passions. Each of these playbooks give you a radically different approach both to navigating the setting and growing over time. From the carefree Ragamuffin to the introverted Poet, from the Guardian and their young ward to the lonely Exile, from the cheerful Dancer to the moody Veteran, there is plenty of space in Wanderhome to imagine every possible world that lives in your heart.
There are no dice in Wanderhome. Instead, you can inconvenience yourself or step outside your comfort zone in order to get tokens, and then turn around and spend those tokens to tackle larger problems and help make the world a better, kinder space. Wanderhome is structured with an emphasis on safety and care, built on my own work designing safety mechanics and constructing alternate safety approaches beyond the industry standards.
It features a bespoke set of safety mechanics built around empowering players to guide the story however they want, which are used consistently throughout the game.
Wanderhome is a GM-agnostic game—while you can play with a Guide facilitating the world, you can also approach it without anyone in charge, where everyone takes equal part in the collaborative conversation. And while you can play Wanderhome in as little as hours, the longer you stay with Wanderhome the more the world will grow with you. If you play long enough, eventually your characters will retire or grow apart, and the journey will continue with brand-new travelers and a vast world ahead of you.
The game hints at and builds a mythological language around forces like the bitter King of the Floating Mountain, the Lily Rebellion, the Slobbering God and the blade that killed her, and the fall of the great dragons of old, but refuses to elaborate or define them—leaving that exercise to the players through the journey itself.
Instead, Wanderhome is focused on the lives of ordinary people, and the world that exists for farmers, merchants, and crafts-folk. Wanderhome is a world filled with animal-folk and their buggy livestock.
You will get access to the following files:. Support this game at or above a special price point to receive something exclusive. Are you a low-income or marginalized person interested in Wanderhome? During the Wanderhome Kickstarter we raised money for more than community copies for members of our communities who cannot afford Wanderhome.
Just click below to claim a copy and attach it to your account. Log in with itch. Is this intentional? The Demo is just where we're storing the character sheets for access. We're going to replace it with a quick start soon! There are some game books which build such rich worlds that you are automatically transported there just by reading the book.
This is one such book. Moreover, I sit with my physical copy in my lap, tears in my eyes, and nose runny from the warmth and quiet happiness reading this book brings me. This is the kind of retreat into a journey that I needed and I look forward to bringing friends along for that journey. Sweet without being saccharine, precious without being twee, Wanderhome is an interesting emotional and original ttrpg experience that can be enjoyed equally between friends and family groups of all sizes and age ranges.
I highly recommend it for anyone who wants a small quiet adventure or a long hobbitesque meander. This is lovely! I've been reading through the PDF and just had a question about what something meant. Under the seasonal advancements for each character, it always has a bullet point saying to "take an unused playbook and add as much as you want from that playbook to yours"-- what does that mean?
This means you can combine your character with another playbook, taking as much as you want from that playbook lists, questions, "always do" moves, etc. I'm sure in the US it's a fair price and I understand if an international release is not viable, but I was just curious.
Hi, please take a look at the community copies section! This is why we offer community copies for folks who can't afford the PDF. Wow, thank you so much for this stunning game! Just received my physical copy and I'm still in awe from all the gorgeous artwork and layout, you should all be proud of yourselves! I hope to play with friends-- I was wondering, were you considering making a dyslexia friendly version of the playkit? The writing is rather tight, especially for the playbooks. This game is great!
Just read through it with a friend and we cant wait to play it and bring ideas from it into the other rpgs in our life! I love this game very very much, thank you so much for making this amazing game, Possum Creek Games team. The i love the most about this game is how it encourages you to describe objects and places not in the literal way but also through the feelings we have about the objects and places.
Every time I even contemplate the idea of the worlds this game allows me to build I smile. All I can say is thank you. Are there plans to release the text of Wanderhome under a Creative Commons license? NancyTandy on Sep 29 AM. Students: Get creative over break—earn Microsoft Certifications and academic credit. Learn how two students earned academic credit with Microsoft Certifications. NancyTandy on Sep 22 AM. SandraMarin on Sep 16 AM. Stay tuned in early December for this addition to the Azure certification portfolio.
NancyTandy on Sep 15 AM. In August, we released a learning path, new modules, and additional Microsoft Learn resources. How the Microsoft Certification community can help you and your career. KarinaUng on Sep 13 AM. A common theme and four key takeaways from the ProudToBeCertified stories. NancyTandy on Sep 08 AM. NancyTandy on Sep 01 AM. Learn how one university embeds Microsoft Certifications into its academic program. Continue staying ahead with Microsoft Certifications.
KarinaUng on Aug 30 AM. Find out how continuous learning can keep moving your career forward. NancyTandy on Aug 18 AM. KarinaUng on Aug 17 AM. Check out these features and capabilities you might not know about Microsoft Learn. Latest Comments.
Adding colored courtesy lights under the gunwale was an easy project that upgraded his nighttime boating and fishing experience. A few routine checks will go a long way to keeping you safe on the water. Here's what you could be missing. The award-winning boating magazine publishes several issues a year and is an exclusive benefit of BoatUS Membership.
Our active and passionate readers enjoy powerboating, sailing, cruising, fishing, and water sports on boats both big and small. In addition to the print publication, BoatUS Magazine sends email newsletters with exclusive curated content specific to your boating interests.
We use cookies to enhance your visit to our website and to improve your experience. Membership Search. Service Locator. Get a Quote. Click here to sign up. Download Free PDF. Anthony Diala. A short summary of this paper. The concept of living customary law: A critique. The version of record of this manuscript has been published and is available in the Journal of Legal Pluralism and Unofficial Law 49 2 pp.
However, its acceptance has not benefitted from a detailed legal theoretical explanation. This article critiques this conceptualisation, arguing that a meaningful theoretical engagement with living customary law in postcolonial societies should involve two inter-connected approaches. The first is an interdisciplinary approach to law; the second is the perspective of legal pluralism, which plays a key role in the emergence of living customary law.
The usual caveat applies. Specifically, it exposed the state-recognised customary law in Southern Africa as not only rigid, but also largely distorted versions of the precolonial, pre- apartheid customary law. Generally, scholars regard official customary law as the version perceived by observers outside the community in which the concerned norms are observed Bennett, ; Woodman, This category embraces the customary law pronounced in court judgments, textbooks, and codifications.
However, as a concept, living customary law has not benefitted from a detailed legal theoretical explanation, especially in the context of postcolonial societies. This emergence, poorly understood and even more poorly approached, needs to be addressed. Using case law drawn from South Africa, and empirical data obtained from Nigeria between and , I aim to address it by critiquing the mainstream conceptualisation of living customary law.
I argue that this conceptualisation is ambiguous, and that a meaningful theoretical engagement with customary law in postcolonial societies should involve two connected approaches. The first is an interdisciplinary approach to law. The second is the perspective of legal pluralism, which I regard as the interaction of two or more normative orders within a given population.
Given that gender-based discrimination was instrumental in the deconstruction of customary law, the arguments I make here are inspired by issues that affect women such as succession and matrimonial property division. Following this introduction, part II of this article identifies the role that normative interaction plays in living customary law. It also highlights the influence of the South African Constitutional Court on the concept of living customary law. Part III situates living customary law within a sociological view of law.
Part IV exposes two flaws in the mainstream conceptualisation of living customary law. The first is the unclear manner scholars define this law and the ambiguity these definitions create for the categorisation of customary law.
In the light of these flaws, I offer an alternative conceptualisation of living customary law. Thereafter, I consider possible concerns raised by this alternative and identify its significance for policy and legal theory in postcolonial societies, particularly in Southern Africa.
Part V concludes the article. Irrespective of how legal pluralism is perceived, it is an undeniable reality in African societies because of the challenges raised by legal transplant. This implies that prior to colonial rule, legal pluralism was muted or even non-existent. Several studies have shown that it did not Chanock, , ; Ranger, To understand the effect of legal transplant on customary law, one needs to appreciate the nature of precolonial society.
For agricultural and defence purposes, precolonial society was founded on families living in close-knit units Barton et al, In this setting, communal interests prevailed over individual interests Bhe, Importantly, normative adaptations were in tune with the natural pace of social change.
Colonial rule radically overturned this natural pace through the socioeconomic changes it introduced. These changes include new educational, religious, and political systems, which were accompanied by alien laws and systems of adjudication.
Because of factors such as taxation, new religion, and plain suspicion, women did not have much contact with early colonial officials Van Allen, Importantly, colonial officials and their African collaborators misinterpreted and distorted customary law, thereby infusing it with strong patriarchal elements that caused hardship to females and younger male children Bhe, ; Mbatha, A generation of Africans has grown up with these distorted versions of customary law, which going by the mainstream conceptualisation of customary law, qualify as living customary law Claassens and Weeks, The difficulty is one of identifying the living indigenous law and separating it from its distorted version.
This policy, alongside other political factors, entrenched the transplanted European laws as state law. Summarily put, state law encouraged an individualistic human rights mantra and, correspondingly, deemphasised the communitarian values that characterised customary law.
From its origins, it is obvious that state law is a key aspect of the changes introduced by colonial rule. As argued in part III, this peculiar view of state law has significance for the conceptualisation of living customary law.
But first, I discuss how the indirect rule policy and legal transplant affected customary law. Generally, customary law was not to be upheld or applied by the courts unless it was compatible with certain Western legal standards. The genius of the indirect rule policy is that it gave Africans a false sense of political control.
Practically however, it ensured that African parliaments essentially copied European laws. In their defence, they had little or no other choice after decades of being educationally, spiritually, and culturally configured to operate with transplanted laws.
In effect, customary law was acknowledged only if it satisfied the standards of transplanted English, French, or Portuguese laws, which were rechristened as state law. By using Western legal standards to interpret customary law, and by relying on accounts of customs given by individuals with vested interests in power and property, a new version of customary law emerged. Its emergence was aided by the fact that colonial judicial officers were generally ignorant of the customs they applied Chanock, Oftentimes, they relied on versions given to them by interpreters and community representatives such as chiefs and elders, some of whom had vested interests in the subject matters in question.
The result is a distorted customary law that barely reflected the customary law observed by Africans. Similarly, enacting the so-called perpetual minority of women as positive law, when, in the pre- colonial context, everybody under the household head was a minor including unmarried sons and even married sons who had not yet established a separate residence , had a profound and deleterious effect on the lives of African women.
These values explain the ways in which members of a social group view their own behaviour Stewart, ; Nhlapo, ; Dengu-Zvobgo et al, Its resilience is traceable to the certainty which precedents and codifications offer to judges Peires, ; Bennett, Arguably, this test, which is codified in court laws in Nigeria, Botswana, Kenya, and many African countries, is the most widespread means of creating official customary law.
I illustrate this contradiction with this question: is it not plausible that a judgment of first instance can reflect living customary law, especially when the judge s belong s to the same normative community as litigants?
This contradiction in the mainstream conceptualisation of official customary law has nagged scholars. Should we therefore assume that post- constitutional era judgements that affirm living customary law in furtherance of the Bill of Rights and socioeconomic changes must be labelled as official customary law?
I return a negative answer to the above question. Arguably, a neglected aspect of the contradiction in the mainstream conceptualisation of customary law is the strong influence of normative interaction on the behaviour of people that observe customary law or are affected by it.
As I argue in the remainder of this article, the heady mix of legal pluralism, urbanisation, commercialisation, and new religions, systems of administration, and cultural worldview contributed to the emergence of another brand of customary law. Customary law must be interpreted in light of the Constitution Alexkor,
0コメント