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Notes on the Grand Duchy of Upper Danubia as a society

(the stuff that didn�t make it into the novel)

Readers have commented and asked me questions about my imaginary country, the Grand Duchy of Upper Danubia. Here are some details to give you an idea of what this imaginary society is like, of what I envisioned when I created it.

I want to emphasize that Upper Danubia is not my personal vision of "Utopia". Instead, my fictional country is a literary effort to create a society that is not perfect, but one that is plausible and interesting, and also very different from any real society that exists in Europe today. There are many details about the culture and values of the Danubians that I would like if I had to actually live there in real life, but there are also many injustices and social restrictions that I would find hard to accept.

Geography
Language
Social Class
Morality, Sexuality, and Protocol
Verbal Insults in Danubian Society
Courtship, Marriage and Family
Education, childhood, and adolescence in Danubian society
Danubian social values and fashion trends
Braided Hair and "A Woman's Honor"
The Danubian legal concept of "custody"
The Danubian Pillory
The final years of Tiffany Walker-Dukovna

Geography

The country has a population of roughly 5 million people, all of them ethnic Danubians. In terms of size, its land area would be roughly the same as the territory occupied by Slovakia. The country is landlocked, with the only major trade route to the outside world being along the fictional East Danube River. Upper Danubia is cut off from its neighbors by mountains to the north and east, and by thick forests to the south. The only way in or out of the country is through major railroad and highway border crossings near the river, or through a single airport located near the capitol. As far as links to the outside world, that's about it.

The only large Danubian city is the capitol, Danube City. Of course, in Danubian it would be called "Danubik Mostk", but I always refer to it as Danube City in my narrative. Danube City has a population of roughly 800,000 people. The only other sizable city in the country is the eastern provincial capitol of Rika Chorna, with a population of 350,000. No other city in Upper Danubia exceeds 200,000 residents.

There are two major geographical regions in Upper Danubia: the Eastern Valley and the Danube Valley. The Danube Valley is the older section of Upper Danubia, settled for over 3,000 years by ethnic Danubians. The eastern section of the country was settled after 1512 by refugees from Lower Danubia fleeing the Ottoman Empire. Separating the eastern and western halves of the country is a range of low-lying heavily forested mountains. The central mountains contain the only sizable body of water in Upper Danubia, the Rika Chorna Reservoir.


Language

Danubian is supposed to be a unique European language, such as Basque. In reality I based many of the made-up Danubian words on actual words I know from Russian and Ukrainian. Danubian is not supposed to be a Slavic language, but I borrowed some words and altered them to make up the phrases of Danubian dialogue that appear in the story. The same goes for characters' names. Most Danubian names are based on real eastern European names, simply because I wanted them to sound at least somewhat realistic.


Social Class

Like most European countries, class played a huge role in Upper Danubia�s social development until the late 1700�s. Included in these classes were the Grand Duke and his Court, the �Outer Nobility�, the Danubian Church, various guilds, and two classes of criminals. However, the Grand Duke�s Reform of 1780 reduced the number of formal social classes to just three: Public Officials, Common Citizens, and Criminals. For a while members of the nobility were considered Public Officials, but after 1830 only persons actually holding a paid government position were Public Officials.

The formal class system is an anachronism and causes some confusion, since a police officer fresh out of the National Police Academy is a Public Official, while an established business owner is a �Common Citizen� and thus in theory socially inferior. Even more confusing was the status of three of Kim�s university professors, who, although working in a position normally held by Public Officials, also were convicted criminals serving long sentences and wearing collars. The unspoken protocol of Kim and her classmates was to ignore the criminal status of the professors and treat them as Public Officials, even on the days they show up to class with welts from a judicial switching.


Morality, Sexuality, and Protocol

Morality and Protocol are extremely important elements of every Danubian's daily life. Protocol is a loose translation of the Danubian term "har�shkt jett�t" which is perhaps better translated as "the proper way to live". Protocol determines how Danubians of different classes greet and interact with each other, how family members and in-laws greet and interact with each other, and the correct daily behavior of a person within his or her place in society. The rules are very specific, and a person who ignores them will "lose honor" and be shunned by his peers.

The issue about public morality that tends to confuse foreign visitors in Upper Danubia is public nudity. Most Danubians are not particularly modest about their bodies. Danubian women, like their male counterparts, typically sleep, sunbathe, swim, and exercise nude. During warmer days in the school year it is common to see classes of naked high school or university students jogging in public parks or performing calisthenics in groups segregated by sex. During the summer it also is common to see middle-aged and older people gardening in the nude, or during the hottest part of the day, wearing nothing but work shoes and a traditional wide brim farmer's hat.

To a Danubian the sole purpose of clothing is to protect the body from the elements. Going naked in public is permitted in Upper Danubia and, in fact, is required at all public beaches and swimming pools. Being naked in public is a required condition of any criminal sentence. Nudity also is required during all gym classes and swimming sessions in Danubian public schools.

The presence of naked bodies in public is not an indication of loose morality in Upper Danubia, but instead a different definition of morality. Being naked is not viewed as a sexual act, but wearing a swimsuit, provocative clothing, or any other item designed to draw attention to a person's body is. To wear expensive items, or dress to draw attention to oneself is considered a sin by the Danubian Church and inappropriate for the country's values. For example, the only accepted jewelry for women is engagement jewelry. Danubian women do not wear earrings or bracelets, and men do not wear jewelry at all. Make-up, deodorant, and perfume also are items that are rarely seen among the Danubians.

In the 1920's swimsuits temporarily became popular among young women who were wearing them to flirt with young men. Danubian priests were offended by the use of such clothing as a means to flirt, and viewed the swimsuits as much more provocative than the naked body. Furthermore, in a nation concerned about maintaining its values and cultural identity, swimsuits were looked upon as an unwelcome foreign influence. The result was a law passed in 1931 that made importing, producing, selling, or wearing all swimwear and most athletic clothing illegal.

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Danubians place a huge importance on the traditional family. Young men and women are under great pressure from parents and peers to marry by the time they are 24. Family formation is part of a person's "path in life". As a result of the social pressure, there is almost no tolerance for "alternative lifestyles", which makes life extremely difficult for anyone unable to fill the society's expectations of family living.

A reader asked me about homosexual relationships in Upper Danubia. Homosexuality among Danubians exists, but is not tolerated nor sanctioned by either the society or the Church. As a result, the country's homosexuals and lesbians must endure a 90-minute train trip from Danube City to cross the southern border where they can meet and socialize. Immediately on the other side of border there are several bars and discos frequented by Danubian gays and lesbians. Prior to Vladim Dukov's government, the gay bars also were frequented by the Danubian Secret Police. One of Prime Minister Dukov's reforms was to order the Secret Police to stop collecting information about the bar patrons and to destroy all records about gays and lesbians collected prior to his administration. He did not approve of gay relationships, but he argued that it was not the role of the government to enforce protocol on Danubians socializing outside the country. Prime Minister Dukov's views on homosexuals, although conservative by US standards, were quite tolerant by Danubian standards and were met with resistance from many of the religious leaders who had supported his candidacy and his other government programs.

The worst humiliation for an average Danubian is to have his or her genitals touched by a person of the same sex. For example, Danubian doctors are always the opposite sex from their patients. Men are seen by female doctors and women patients by male doctors, to prevent the shame of having the patient's genitals examined or touched by another man or another woman. The younger Danubian male police officers who were fondling male criminals prior to Vladim Dukov's reforms were doing so not for sexual gratification, but to inflict the worst form of humiliation on their victims. When Malka Chorno touched and aroused Kimberly Lee prior to her second punishment, what she actually was doing was insulting Kim as a woman. At the time Kim did not know enough about Danubian culture to understand she was being insulted, nor comprehend Officer Chorno's true intentions.


Verbal Insults in Danubian society

The most common verbal Danubian insult is the adjective �dishonored�. To call someone �dishonored� is to declare that person contemptible and pathetic. It is an insult frequently used by a person of higher social status against one of lower social status. For example, it is common for a police officer to insult a criminal by calling him a �dishonored little bastard�. Also, poor preparation or poor performance can earn a person the term �dishonored�. A high school coach, if truly annoyed by a student�s performance on the playing field, might call him a �dishonored sloth� or say �your laziness has dishonored you�. To call someone �dishonored� insinuates a demand for altering personal behavior. A person who is accused of being �dishonored� is expected to change to regain his honor and his place in society.

In Danubian culture, to call someone �dishonored� is not nearly as bad as calling someone a �liar�. If a Danubian dares to call another person a �liar�, he needs to base that accusation on fact or on a specific incident. �Liar� is not a term taken lightly in Danubian culture.

The absolute worst verbal insult a Danubian can use against another person is �dishonored liar�. The statement has a much stronger meaning than anything that could be expressed with words in Western culture. To be called a �dishonored liar� goes way beyond a taunt: it is an utter condemnation of a person�s soul and a statement of absolute contempt. To use such a strong term signals that, in the eyes of the person making the statement, the person being accused is spiritually dead, there never can be forgiveness, and no further relationship or interaction can ever take place.

A Danubian would never call another person a �dishonored liar� without a very good reason. For example, Vladik Dukov�s ex-fianc� felt justified using the term on him only after she actually witnessed him making love to another woman. Regardless of her suspicions, she never would have dared to call him a �dishonored liar� before being absolutely sure he was cheating on her. To hear the term used on him devastated Vladik much more than being caught, because it was true. He had lied to his fianc�, and in doing so dishonored himself before his father�s household and the Creator.

If the words �dishonored liar� are spoken in a personal dispute, the society demands that someone involved in the incident immediately report to a member of the Danubian Clergy and request permission to perform public penance. Once the shock of the confrontation with his ex-fianc� wore off, Vladik knew that the only way he could begin restoring his honor was to present himself at the Temple of the Ancients and surrender custody of himself to the Danubian Church.

If it turns out the accusation is false, then the person making the statement must submit to public penance instead. Falsely accusing someone of lying is a very serious matter. During the Middle Ages a false accusation was considered a capital offense, although the victim of the false accusation had the right to commute the sentence if the offender was willing to serve him as a collared slave. In the more tolerant and lax society of modern Danubia, the only result of a false accusation is a period of public penance lasting several years.


Courtship, Marriage and Family

Young people may meet at school, church, or work, or they can be introduced by their parents, as was the case with Vladik Dukov and his first fianc�e. Courtship normally is a two-to-three year process, with the expectation that the first year is "dating" before the formal proposal, and the second year is "serious engagement" after the proposal. Choosing the correct partner is extremely important because the Danubian Church does not permit divorce. It is expected a couple getting married have taken the time to know each other well enough to understand what they are getting into.

The couple must formally court each other's parents. No proper young Danubian woman may spend time alone with a young man who has not had dinner at the house of her parents or guardian. A courtship normally begins when a young woman asks her parents to invite a young man to a formal dinner on Sunday afternoon. If the parents approve of him, the daughter may begin seeing him alone, as long as he returns to her house for dinner once a week. If the parents withdraw permission for the suitor to come over for dinner, then the relationship is suspended. In such cases the daughter has the right to demand an explanation from her parents, which must be reasonable and specific. The young woman also may consult with a priest who can attempt to arbitrate, but if her parents insist on denying the suitor permission to sit at her table, she will obey and end the relationship.

Once the young man has the approval of the young woman's parents, then he must seek his own parents' approval of his girlfriend. This once again is done through dinners. The young man's parents also have the right to deny a young woman permission to sit at their table, but in practice denials from the man's parents are very rare.

The final stage of a courtship is a formal proposal. A Danubian man proposes by giving his future fianc�e three articles of jewelry: a ring, a traditional necklace, and a silver hair comb. The man presents the items one by one. If accepted the couple is formally engaged. If she accepts the items the woman must wear them to show herself as committed to the marriage.


Education, childhood, and adolescence in Danubian society

Danubians are considered underage until they complete high school. Normally teenagers complete high school shortly after their eighteenth birthday. For becoming an adult, what matters is not on what date a person�s eighteenth birthday falls, but the accomplishment of getting the high school diploma. To obtain the diploma is crucial in a person�s Path in Life, because the diploma declares that its holder has completed the training necessary to exercise the full rights of a free citizen. Without a diploma, a person cannot marry, vote, hold property, or travel outside the country. Danubian teenagers, no matter how rebellious they might want to be, never drop out of school because without a diploma, their society will not allow them to function as adults.

There are three phases of a young person�s Path in Life prior to graduation from high school. Those are: early childhood, late childhood, and adolescence. Early childhood covers the period from a person�s birth to their entry in grade school at age six. Late childhood covers the first seven years of a child�s time in school, from age six to age 13. Once a young teenager enters the eighth form in school (or �grade� in the US), that person officially becomes an adolescent.

Danubian children have a relatively easy life during the years leading up their thirteenth birthday. They are expected to follow protocol, but usually are spoiled and have few responsibilities. Parents and teachers never hit or physically punish young children, with a single exception. If a child behaves violently towards other children or family members; both the school and the parents will tie the offender�s hands and write �dishonored� on his forehead. Any potential bullies can expect to be restrained and publicly humiliated, so bullying in Danubian schools is extremely rare.

Life for a young person in Danubia changes radically the week before he or she enters the eighth form. There is one final care-free summer, but at the end of August young teens must report to the Church closest to their house for a week of lectures, religious ceremonies, and indoctrination rituals that celebrate the passage into adolescence. The transition is a very serious one, because starting in the eighth form, all Danubians are expected to quit acting like children and start acting like adults. At the end of the rituals, each newly-inducted adolescent is required to formally present a favorite toy to a younger relative, to symbolize the abandonment of childhood and the passing of time.

Children do not do chores and are not subject to corporal punishments. Once a person becomes an adolescent, that changes. Parents are expected to train their adolescent offspring to perform all the tasks necessary to maintain a house, with the expectation that within a year the teenager could completely run a household should it be necessary. Schools greatly increase workloads, physical exercise intensifies, religious training intensifies, and adolescents participate in national ceremonies.

In Danubia there is no such thing as a �youth culture�. Children and adolescents aspire to become adults and respected members of society, so the idea of allowing separate pop cultures for adults and teenagers would be considered a threat to the country�s core values and an offense against the will of the Creator.

Dating is important in the lives of Danubian teenagers. Teenagers can have relationships from the moment they pass the initiation ceremony, but any relationship must be sanctioned by both sets of parents. As with everything else, dating has a strict protocol that requires partners to treat each other honorably and with respect. The purpose of dating is not to have fun, but instead to allow teenagers to practice the social skills needed for marriage. If a teenager starts dating, the goal of such a relationship is to search for a �proper partner� for one�s future Path in Life. Sexual contact is not encouraged, but is not such a taboo as it is in other cultures. To deal with the reality of sex; Danubian schools, the Church, and parents are responsible for sexual education and pregnancy prevention. Abortion is not legal in Danubia, but contraceptives are readily available.

The most important change from childhood to adolescence is corporal punishment. Danubian children are not subject to corporal punishment, but adolescents most definitely are. Both schools and parents can administer corporal punishment for rebellious behavior, with a maximum severity of 25 strokes of the switch. If a high school student is subjected to a switching, normally the punishment starts with a formal hearing in the director�s office that is similar to a trial. If the director and the teacher agree that the student should be switched, his or her classmates are assembled in the gym or the school cafeteria and the offender is ordered to strip. The director normally offers the offender the chance to cooperate, which spares the humiliation of having to be handcuffed. To avoid the dishonor of being presented to the other students in handcuffs, most offenders cooperate. The offender is then escorted naked and presented to the other students, and must stand quietly while the director reads the offense. Once the offense is announced the student is required to lie across a chair for punishment, which can range from 10 to 25 strokes. When the punishment is over, the student must stand up and turn away from his or her classmates to allow everyone to see the welts. Switchings in Danubian high schools are fairly common. In a school of 400 students (which is the average size of a school), during a typical month two or three students receive formal punishments.

Teenagers also can be punished at home by their parents, but it is considered dishonorable to punish anyone, especially an adolescent, out of anger. As with school punishments, there is a proper protocol for punishments at home. If parents want to punish a teenager, normally both parents and the adolescent will first go to the nearest Church and talk to a member of the Clergy. For the teenager to be punished, both parents and the Clergy member must agree that a switching is the best way to handle the offense. Upon receiving permission from the Church, the parents borrow a switch and return home with the teenager. The offender then undresses and lies across a chair for punishment. Once the punishment is completed, the teenager is required to return the switch to the Church and is not allowed to get dressed until that task is completed.

Vladim Dukov�s handling of Anyia�s temper tantrums over her school uniform was not typical of Danubian parenting. He avoided taking her to see his Priest, precisely because he knew that his daughter�s behavior would have guaranteed the Church sanctioning a switching. Instead, he merely threatened her, wanting to give her one last chance to back down. Had Anyia not calmed down he would have felt obligated to take her to the Clergy to sanction a punishment. Maritza disagreed with Vladim�s handling of the situation, because she was convinced that Anyia needed to be switched.


Danubian social values and fashion trends

Throughout most of their history, Danubian women wore off-white linen dresses and men wore gray linen pants with dark linen tunics. During the winter women wore shawls and men wore outer tunics. Both sexes wore sandals at home and in the city, but put on heavy boots while working in the fields. Public officials wore clothing similar to clothing used by common citizens, but with a gold griffin embroidered on the chest.

By the time Kimberly Lee and her friends went to Danube City as tourists, very few people were wearing traditional clothing on a daily basis. Casual and business styles were not very different from clothing worn in Western Europe, although Danubian clothes tended to be more simple and straightforward.

Danubian fashion underwent a profound change starting around 1970. Until 1970, almost all women wore traditional dresses and men wore either suits or tunics whenever in public. However, as the population increased and the price of Danubian linen went up, middle and working-class people began wearing imported cotton clothing and reserving their dresses and tunics for formal use. By 1980 Danubian factories were producing casual dresses for summer and denim clothing for winter. Many politicians in the Party of the Duchy lamented the change, but the truth was that traditional linen had become too expensive for daily use. The new fashion was due to economic necessity, not a transition in over-all values.

Danubians' attitude towards wearing underwear is ambiguous and largely depends on a person's situation. Men normally do not wear underwear unless dressed in an expensive business suit they want to keep clean. It is common for women dressed in casual clothing not to wear underwear, especially if en route to the beach, a pool, a picnic, or any other physical activity. Women normally wear panties while dressed for work, but bras are completely optional.

Public schools are much stricter; underwear is a required part of the school uniform for both boys and girls. However, boys normally ignore the rule about underwear if they feel safe that no one is going to check under their pants. Girls usually obey the rule (at least about wearing panties) because their skirts make it much more likely they will be caught if not properly dressed underneath.

Tattoos and piercings are completely unheard of in Danubia, because permanently marking the human body for decoration is considered a serious sacrilege against the Creator. Only once did Kimberly Lee ever hear about a Danubian who got a tattoo. The culprit was a university student who spent a year on scholarship in Belgium and returned with a medium sized tattoo on one of his upper arms. Upon returning to Danube City, the man was arrested by the Secret Police, stripped of his Danubian citizenship, and ordered to leave the country immediately. Following his expulsion, his parents and two sisters considered their household dishonored, and presented themselves to the Temple to perform public penance to atone for the disgrace he had brought upon them. The case caused a sensation in the Danubian press and horrified the Clergy. There was general sympathy for the dishonored family, but no one argued that they shouldn�t perform public penance for their son�s actions.


Braided Hair and "A Woman's Honor"

The tradition of women�s hair braiding goes back to the origins of the Danubian nation. Since the emergence of the Danubians as an ethnic group, braided hair has been an important part of the national identity of Danubian women. 2,500-year-old frescoes and wall carvings portray Danubian women with their hair braided in the traditional manner. In a chronicle of his travels northward written in 350 BC, a Greek explorer described Danubia as a �barbaric land of arrogant and immodest women all dressed in long white robes and all wearing tightly braided hair�. Christian missionaries from Constantinople described the Danubians with nearly identical words 1000 years later.

Proper hair is much more important to the average Danubian than clothing. Tightly braided hair is considered essential to a �woman�s honor�. While appearing naked in public is no big deal to a Danubian woman, to appear in public without having her hair properly braided is a considered a horrible disgrace and a severe violation of protocol. The importance of a woman�s braids holds true even for sentenced criminals. The Ministry of Justice might deny a convicted woman the right to wear clothing, but would not think of denying her the dignity of keeping her hair properly braided.

In traditional Danubian village society, the first braiding marked a female Danubian�s passage from a girl to a woman eligible for marriage. Before the advent of universal education during the early 20th Century, the first braiding always was given to a young woman by her parents as one of her 15th birthday presents, along with a new linen dress, gardening tools, a cow, and a set of dishes.

Urbanization and universal education changed the custom of braiding. In contemporary Danubian society a girl is not allowed to braid her hair until she has finished high school. Braiding became a young woman�s graduation gift instead of a gift for her 15th birthday. The day before graduation the school principal issues legal certificates to all female seniors permitting them to braid their hair for the final ceremony. High school graduations thus are very emotional events for parents, because not only are their daughters graduating, but also they are presenting themselves in public as adults with their hair braided for the very first time.

Women need assistance to braid their hair properly. Hair braiding is an important bonding ritual between Danubian females. For example, when Anyia Dukov agreed to braid Kimberly Lee�s hair, she was granting her American housemate an important gesture of friendship. The women of �Socrates� Mistresses� always braided each other�s hair before performances. All of the singers agreed that fixing each other�s hair before going on stage greatly helped them overcome stage-fright.

Normally women wash and re-braid their hair each Saturday afternoon. Because it is considered improper for a man (even a husband) to see a woman with unbraided hair, husbands and sons usually leave home while the women are washing and re-arranging their hair. Saturday afternoons are when high schools have their soccer tournaments. The games give men and boys expelled from their houses something to do while the women are fixing their hair.

Just as it is shocking for foreign tourists to see Danubians naked in public, it is equally shocking for Danubians to see foreign women with unbraided hair. Over time the sight of foreigners with unbraided hair became less of a concern to the residents of Danube City and Rika Chorna as the number of foreign visitors increased. However, that never became true for the rest of the country. If a female tourist visits a village or one of the smaller provincial capitols, she can expect to be constantly stared at if her hair is not done up properly.

If a foreign woman plans to spend more than a couple of weeks in Danubia, her hosts eventually will pressure her to braid her hair. Kimberly Lee did not braid her hair until she had been in Upper Danubia for nearly seven months, but that was partly because her hair was too short to braid during the summer she was sentenced. When she finally did ask Anyia to braid her hair, everyone in Kim�s life was enthusiastic about the change.

During her first year in Danube City, Jennifer Thompson did not braid her hair because she still was in high school. However, when she graduated she attended the ceremony with her hair properly done up alongside her classmates. After the experience of being switched by her counselor in the school gym, she knew better than to outwardly challenge the values of her host country.


The Danubian legal concept of "custody" and its role in the lives of criminals

"Custody" is a key concept in the Danubian legal system. A person deemed undesirable by the Danubian courts automatically is placed under the custody of another person, who has the right to tell him what to do and is legally responsible for his behavior. A Danubian criminal officially is placed under the custody of his or her Spokesperson upon being sentenced. The Spokesperson becomes the criminal's legal supervisor and holds rights similar to the rights a parent has over an under-aged child. A Spokesperson has the right and duty to supervise everything a criminal under his custody does. The Spokesperson can grant or deny permission for a criminal to change jobs, study, have personal relationships, and conduct purchases. The criminal normally kneels before speaking to a Spokesperson, given the importance the custodian has in his or her life. The punishment for any disobedience against a Spokesperson is for the court to double the length of the criminal's sentence.

The Spokesperson has the authority to tell a criminal where he can live. In practice, most criminals return to live with their families. The only time a Spokesperson would order a criminal to live away from home is when the official believes the criminal's family is a contributing factor to his behavior. Having criminals remain at home is the cheapest and most practical way to house them and keep track of them. Living at home also provides the Danubian government with a means to inflict punishment not only on the criminal, but also the criminal's relatives. Having a member of the household forced to live naked and collared brings public shame upon the entire family, which is considered a serious violation of Danubian social protocol. In many cases a criminal's family will not allow him to eat at the table, but instead make him sit alone in the kitchen during meals. It also is quite common for family members to force a criminal to kneel when talking to them, given the social stigma he brought against the household.

The Spokesperson is required to officially surrender custody of a criminal during a switching. For the duration of the corporal punishment, the police officer holds temporary custody over the criminal, which is why a Spokesperson is powerless to assist a client while he is on the switching table. On the occasion Officer Vladik Dukov took control of the eight women from Eloisa's group, what he did was secure custody to prevent them from being placed under the custody of officers who wanted to abuse them.

When most people think about custody they are thinking about Spokespersons and convicted criminals. However, criminals are not the only people who can lose the ability to run their own lives unsupervised. Danubian law states that anyone with an identified addiction has forfeited any rights to exercise free will, and thus must surrender custody to another person. The most common example of non-criminal custody is an alcoholic who is placed under the custody of his wife. In such cases the wife assumes the role of the alcoholic's Spokesperson and must periodically report to the court about her husband's progress. The wife can run the life of her husband and even request judicial punishment if he disobeys her. Danubian men have a very strong incentive not to become alcoholics.

Anyone assigned to live under custody, especially criminals, are not allowed to carry or possess money. Collared people instead take home their bills and their custodians are responsible for paying for whatever they need. That is why criminals do not have to pay for public transportation. The Socrates Club operates on a voucher-system: criminals build up their tab and periodically pay it off. As for ID documents, in the case of criminals, ID�s are not needed because the criminal has his or her number inscribed on their collar, which is why collars are not re-used when a sentence ends.

A final note on criminal sentencing. A reader asked me what happens in a situation where a person actually enjoys being naked in public and periodically switched. What if the person is a masochist and enjoys the conditions of a sentence? The answer is that in Upper Danubia there is no such person. The social stigma of being a criminal and the embarrassment it brings on the family far outweighs any possible enjoyment the subject might feel from being constantly naked. As for the switchings... the pain, the terror, and the utter humiliation go way beyond what a typical masochist might find enjoyable.

A person who wants to be publicly naked would have the option of performing public penance. Penance does not carry the same social stigma against one's family that being a convicted criminal carries and has no corporal punishment. However, a person wishing to perform public penance must discuss his situation with a priest, given that he is surrendering custody of himself to the Danubian Church as long as he is wearing a Temple collar.


The Danubian Pillory

Earlier in Upper Danubia�s history, collaring was not the only way criminals were punished. Prior to the early 1900's, the Danubian police frequently used pillories to punish petty criminals whose crimes were not serious enough to warrant a formal sentence. The Danubian pillory was different from the ones used in England. Instead of restraining the offender�s head and hands, the Danubian version was designed to force the criminal to stand with his or her arms and legs spread, leaving their body completely exposed to passersby. The offender was stripped and restrained, usually for about 8 hours or so on Market Day.

In this picture, taken in a provincial town in 1937, a young woman was accused of stealing a teapot from a market stall and restrained for seven hours in the main square. Besides being naked, the culprit's braids were undone and her hair loosened. In traditional Danubian society, the worst humiliation a woman could be subjected to was having her hair loosened in public. Having her hair loosened was even worse than being stripped naked.

If a criminal was subjected to the pillory, usually he or she was not switched. However, the humiliation was considered just as bad or worse than wearing a collar. Normally a person subjected to the pillory was expected to perform public penance for several weeks following the punishment.

The major cities quit using pillories after World War I. However, many villages continued to use them until the introduction of electronic monitoring of collared criminals during the 1970�s. The last pillory sentence was given to a village shoplifter in 1978.

As foreign tourism became popular during the Dukov administration, interest in Danubian history, including pillories, renewed an interest in old judicial practices. Several towns frequented by tourists rebuilt their pillories, complete with the original chains and cuffs. Guides dressed in nineteenth century police uniforms explained the tradition to visitors.

Tourists could experience the pillory for themselves, by volunteering to get undressed and be restrained for 30 minutes. For many foreigners it was an intensely erotic experience to be chained naked and immobilized for a half an hour, completely exposed in a public location while crowds took their picture. Pillories became so popular with tourists that Danubian guidebooks always mentioned which towns had reconstructed pillories open to the public.

The life of Tiffany Walker-Dukovna after her sentence

A reader became interested in the fate of my character Tiffany Walker following the completion of her thirty-five year sentence. He asked me how, after spending most of her life naked and collared, she would adapt to life following her release. Of course, at age 56, Tiffany�s two sons would be fully-grown and have children of their own, while her custodian Kimberly Lee-Dolkivna would be approaching retirement age. So what fate awaited Tiffany following her release?

The way I envision Tiffany�s life unfolding during her final years is as follows:

At the time of her release her husband Vladik Dukov was the Director of the Danubian National Police, after working his way up through various positions as a cop. During the administration of his father, Vladik became the Chief of Police for Danube City, and shortly before his father retired, Director of the entire Danubian police force. From that position he moved up to becoming the Minister of Defense, largely due to his father�s lasting influence on Danubia�s politics. However, Vladik always saw himself as a cop, and within a couple of years left the cabinet to return to his job with the National Police where he finished out his career.

As for Tiffany, she spent three decades working directly under her Spokeswoman and taking orders from her. She felt perfectly comfortable with her position in Danubian society as a criminal and official assistant to her Spokeswoman. Tiffany�s role in Kim�s office was mostly supportive, but Kim�s job would have been much more difficult without having another American as her assistant. Tiffany also had some clients of her own and was raising two sons, so she felt useful in life.

The prospect of not being under the custody of her Spokeswoman terrified Tiffany as her release date approached. She felt that she was not suited to live without a custodian, so she began to search for a solution to her situation. She did not feel confident placing herself under the custody of her husband, because she felt that Vladik was too close to her to control her behavior, discipline her, and keep her out of trouble.

Tiffany finally settled her dilemma by placing herself under the custody of the Danubian Church. On the day of her release, she made special arrangements to not receive the traditional dress, but instead to exchange her criminal�s collar for a Temple penance collar. The day of her release a priest accompanied her to the courthouse and collared her as soon as her criminal�s collar was taken off. Tiffany immediately went from being a criminal to performing public penance. The court officially transferred her custody from Spokeswoman Kimberly Lee-Dolkivna to the Danubian Church.

Tiffany�s professional life and her work relationship with Kimberly Lee-Dolkivna faded after she put on the Temple collar. She continued to work with the clients she already had, but took no new ones. Instead she spent more and more of her time at the Temple of the Ancients in religious training, with the goal of becoming a Temple Attendant.

Upon retiring from his post at the Danubian National Police, her husband Vladik Dukov joined her. The couple handed over their house and retirement savings to their sons, took a vow of poverty, and spent the rest of their lives sleeping on a mat on the Temple floor. (They never considered turning over their house to the Danubian Church, because the religion does not allow members taking a vow of personal poverty to dispossess their children.) The couple remained in the Temple during the final years of their lives, permitted to leave only to see their sons, grandchildren, and growing number of great-grandchildren during holidays and family reunions.


Postscript II - Notes on Danubian history