sharp winds,

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* de puro éter, assoprava o vento, formando ondas pelo milharal. cavalo doido, em sonho me levas, teu nome é tempo, vento, vendaval. depois que eu vim parar na capital, me derrubaste como quem me nega.

DISCLAIMER: Luteke's story can be considered lore-bendy, since it's a homebrew placed in Shaaloani's map. It is deeply rooted in Brazil's Northeastern culture, surrounding the Cangaço phenomenon.

While I do believe you have free will to refuse roleplaying with her for her set-up is homebrew, please avoid racism and xenophobia against Brazilian and, overall, South American culture. Thanks!

Name Luteke
Aliases Lulu, Teke, Açucena, and many other aliases she won't allow people to call her as
Epithet The Sharp Wind, referencing the sharp air her bullets leave behind while being shot
Age 27 years old
Race Hhetsarro
Gender Cisgender female
Pronouns She/her
Orientation Demisexual
Nameday 26th Sun of the 4th Astral Moon, July 26th
Birth Place Shaaloani, Xak Tural
Occupation Unemployed, jack of all trades, bandit
Notable Features Braided light blonde hair, heterochromatic eyes, a scar on her right eye, dark skin, the strong scent of Ishgardian perfume she uses to steal from Turali farm owners

Born to a couple of hhetsarro, but never to know her biological parents. The young kitten, merely days old, was given to a traveling tonawawtan couple as her mother didn't survive her birth and, alas, the young girl's father couldn't look at her without thinking about his deceased partner.Named Lepwani by her new parents, she was taken to the Shaaloani inner backlands, an unforgiving arid place, but made of resilient people who would never bow down to the fights they faced in life. A place of contrasting culture regarding the rest of Shaaloani, surrounded by faith and mysteries sung in the most beautiful cordel¹, the poetry the backlands people proudly used to write to express their loves and struggles.Many where the struggles, and such she learned from tender age. And yet, despite all the poverty her family and community faced, they remained resilient. Lepwani knew she wasn't tonawawta like them, but loved her family all the same. While growing up, she'd often look at a distance with glimmering eyes towards her land's vigilantes, who would steal from the rich and share their loot with the poorer masses.Lepwani's father received an offer to work at a sugar cane farm by the littoral area of Tural, an opportunity they rejoiced on, thinking it'd change their lives for the better. Soon her father traveled towards his new job, and soon the bad news came; he'd suffered injustice, blamed for a mistake the owner's son made. It was the enough trigger to set the young lady seeking for help to plan her revenge.

The hinterlands were unforgiving, she'd soon learn. And unforgiving she'd become after joining the band of a tonawawtan man, a group of criminals. For the first time, Lepwani held a gun and heard the sound of a bullet being shot.The heist was a success, and so they danced the Baião² all night long, sharing the cachaça³ they stole from the farm. All the revenge wouldn't bring her father back, but would mark her life with a new beginning. Açucena⁴ was the name she received from the band, and the name she used for herself until the leader's death.Lepwani left the group, for she refused to lead them, becoming then a lone wanderer while striding eastwards. With the leader's hat, she'd carry his legacy, although no longer being part of the group. While meeting with the society of the Mehwahhetsoan, she found an opportunity to learn more about her roots and hhetsarro origins. At that time, she decided to name herself Luteke, following her people's conventions. Alas, it was too late for her to get used to their lifestyle, claiming no hhetso for herself.With a gun in hands, a peixeira⁵ in her waist, she strides the arid landscapes of Shaaloani in search of odd jobs. Luteke can be easily found sharing her wages with the poorer people, as the vigilantes of her homeland used to do. The young hhetsarro takes extra care when it comes to committing crimes, even if she knows her intentions are "good"; she knows what she does may be dangerous and seen as wrong, but the symbols of resistance are too engraved inside her heart.

What was the Cangaço?In the late 19th and early 20th centuries of Brazil, a form of "social banditry", a phenomenon of social revolt of peasant communities in the context of the transition to agrarian capitalism, surged in the Northeastern region against the government. Exhausted from the strife for survival in the harsh, arid hinterlands, many men and women became nomadic bandits, seeking money, food and revenge.Cangaceiros could be seen wearing leather clothing and hats, carrying carbines, revolvers, shotguns, and the long narrow knife known as the peixeira. Many had some level of support of the poorer population, for they'd perform acts of charity, buying goods from higher prices from small shopkeepers and giving free parties for the community.On the other hand, wealthy people were robbed, extorted and many times kidnapped to be held to ransom, among many other heavier crimes. Brazil's history explains the Cangaço through two points of view: social resistance with the fight against oppression, and organized crime.Cangaceiros were not a standardized group, as there were others who would terrorize the population, invading houses and villages.

Therefore, it can be said that it had subdivisions made by groups that acted in different ways.Cangaço had several consequences. From a cultural point of view, it became a major theme in the Northeastern and Brazilian imagination, the subject of popular literature, plays, films, music and visual arts.From a political point of view, it can be represented by the lack of institutional control of the Northeastern governments over their own population.The Brazilian government's inertia in the face of the poverty and social inequality that afflicted the population of the Northeastern region in the period between the end of the Second Empire and the 1930s, in addition to the isolation and lack of communication with other regions of the country, were the trigger for the movement.We cannot fail to mention that many of the cangaceiros acted with extreme violence, being a subject of careful studies. To look at the Cangaço, one must not claim a side as good or bed, and must know its origins are set in a land where the community lived and still lives today while suffering and being humiliated by the elite masses.

01. Hi! You can call me Chi. I am a 30 years old female with she/they pronouns and I've been roleplaying since I was 10. I love to build lore and create characters. Feel free to contact me via discord, @tendogoken, and bsky, @gosetsu.02. I am not my character and I'm not seeking irl relationships.03. I really like to make friends and to roleplay, but I tend to go through deep social anxiety. Please, be patient if I'm not answering you! It takes me time to get used to chatting with new people. Besides, my time zone is UTC -3 and English is not my native language.04. Luteke is not the Warrior of Light. Nor she has the echo activated.

05. My writing style is adaptive, though I really prefer short roleplay, since I scarcely have time to play. Not against doing discord scenes, but I tend to take longer to answer them. It's preferable to roleplay in game.06. I am not looking for erp but hold no disrespect for those who engage in it. While not asexual, Luteke's sexuality is largely irrelevant to the kind of rp that I wish to focus on, which is ffxiv lore related rp.07. I do not tolerate homophobia, transphobia, sexism, racism, pedophilia and ableism.08. Let's have some fun together!