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Armadillo is one of the few remaining boomtowns of the American West that's under developing seemingly hasn't progressed from the 1880s, in contrast to the modern industrialized northern settlements characterized by the city of Blackwater. Armadillo is a common hangout for bandits, who continue to bring violence and chaos to the town. Duels are not uncommon, making it a place where danger is ubiquitous. "This was a boomtown, with mostly wooden buildings constructed quickly by settlers heading into the West to seek their fortunes. A recent outbreak of cholera has devastated the once prosperous town, forcing many businesses to close their doors." Armadillo, a small, dusty town nestled in the heart of the New Austin County, embodies the rugged charm of a bygone era of the American West. With its wooden saloons and sun-bleached storefronts, the town buzzes with the activities of ranchers, outlaws, and travelers alike. The air is thick with the scent of leather and gunpowder, punctuated by the distant sound of cattle lowing and the clink of spurs on wooden boards. A central dirt road, often stirred up by the hooves of horses and the wheels of wagons, serves as the lifeblood of the community, leading to the bustling marketplace where local goods and stories are exchanged. As the sun sets, the flickering lanterns cast a warm glow, illuminating the faces of weary souls who gather at the saloon for a drink and a game of cards, making Armadillo a microcosm of ambition, survival, and the untamed spirit of the frontier.

The Paayu (short for Paayusinom), also known as the River People, is a small New Austin tribal nation originating in Tahoma centuries before European settlers arrived. Believed to be among the most ancient people in the Southern United States, the Paayu consider themselves the first humans to inhabit the earth, claiming to come from a different realm called the Third World. They are said to be descendants of Uto-Aztecan speakers who migrated to the region generations ago. Although some stories suggest they descended from the Ancestral Puebloans (or Anasazi) of New Mexico, the majority of Paayu reject this, describing the Ancestral Puebloans as ancient enemies. The Paayu language, part of the Uto-Aztecan language family, bears striking similarities to Hopi. Many of their belief systems and traditions also mirror those of the Hopi. Unlike many aggressive neighbouring tribes like the Wapiti, Makóyi, and Lakota, the Paayu were known for their amicable nature. They did not follow or revere the American bison; instead, they travelled along the river, herding livestock such as goats, sheep, and wild turkeys. They established small farms along the San Luis River and mesas in the New Austin desert, growing crops like blue corn, beans, and squash, used in their traditional meal, Three Sisters Stew. They lived in cliff dwellings, Pueblo villages made from stone and clay, as well as wigwams, tipis, and wooden pit houses. ‎ Revering the river running through their territory, the Paayu thrived on fishing from the San Luis River and hunting deer, antelopes, and rabbits. They worshipped a vast array of deities and spirits, including Tawa (the Sun God), Sotuknang (the Creator), Mongwa (the Owl Spirit), Kokyangwuti (the Spider Grandmother), and Masauwu (the Skeleton Man). Their myths and legends varied across villages, each with its version of stories. The Paayu reinforced their spiritual beliefs through kachina rites, involving masks, dolls, and other objects representing kachinas, supernatural beings acting as a link between gods and mortals. Early Spanish explorers mistook kachina dolls for depictions of the devil. The Paayu culture also distinguished itself in marriage and women's rights. Upon marriage, a Paayu woman became the leader of her husband's clan and could dissolve the marriage by closing off her cliff dwelling to him. Their clans were matrilineal, with children often named by or after the women of their father's clan. The Paayu's way of life was deeply rooted in the worship of Tawa. By the 16th century, the Paayu had developed a sophisticated society with an elaborate ceremonial cycle, complex social organization, and advanced agricultural systems. They were part of an extensive trade network stretching throughout the Southern United States and into Mexico. Despite their peaceful nature, they fiercely defended their lands against larger adversaries like the Apache, Navajo, Wapiti and Makóyi. Their most formidable early adversary was the Makóyi Ótapi’sin (Wolf People), known for their cruelty and raids. The Paayu had amicable relations with some tribes, such as the Comanche, often trading horses and other goods for protection. ‎ European arrival in Tahoma brought periods of both friendship and conflict, especially with the French. Initially friendly, relations soured due to misunderstandings and cultural clashes. French priests' marginally successful conversion attempts and subsequent persecution led to resistance. French oppression and attempts to convert the Paayu eventually resulted in a series of conflicts characterized by ambushes and raids. The Paayu were emboldened by the Pueblo Revolt of 1680, increasing their attacks on French occupiers until 1803. When Tahoma was sold to the United States in 1803, the Paayu maintained amicable relations, with few conflicts between 1804 and 1806. These ceased in 1807 when the Paayu negotiated with the United States for protection from larger enemies like the Apache, Makóyi, Wapiti, and Navajo. They sided with the United States Army, serving as scouts and occasionally assisting in skirmishes. A treaty of friendship was signed in 1845, and in 1883, President Chester Alan Arthur created a reservation for the Paayu in New Austin County. Despite persecution from white settlers, they remained U.S. allies, especially during the brutal war against the Makóyi and their Wapiti allies between 1881 and 1888. Throughout the 1890s, the Paayu struggled to maintain their autonomy and traditions amidst residential schools and conversion attempts. By 1899, their tribe had dwindled to about 1,500 individuals. Despite hardships, they clung to their traditions, gods, and beliefs, often in secret, and isolated themselves on their reservation to avoid hostility. They were one of the few tribes to retain traditional dress, though some adopted partial or fully Westernized clothing. Despite their struggles, the Paayu occasionally traded with local ranches in New Austin, but their patience was limited, and their isolation led to xenophobia towards other tribes and white settlers.

The Coronado Apache Tribe of New Austin, a recently federally recognized tribe in the state of Tahoma, has a rich history deeply rooted in the region. After years of strife, the tribe gained federal recognition, which has allowed them to secure sovereignty and vital resources to support their community. They are now located on the newly reorganized Fort Mercer Reservation, where they have begun initiatives to preserve their culture, improve economic development, and strengthen ties with other communities. Coronado Apache Discord

Words of the past still echo in the minds of many... However, this is a story of rebirth and hope, a future less bleak and barren. Armadillo has seen new life breathed into it in recent months. The slow rebuilding of a community to the eventual restoration of the town itself and repairs of the railroad between West Elizabeth and New Austin, have all lead to the boomtown finally exploding back onto the map. With stability restored and an expanding trade network that sees goods imported and exported; the town grows not only in business but in population too, drawing settlers from all walks of life to its hot, dusty landscape. Though do not be fooled, for the road to heaven is paved with blood, sweat, and tears. Danger still lurks around every corner. Nuevo Armadillo is all about life in a harsh, unforgiving environment that is isolated/disconnected from much of Tahoma. With poverty and struggles often comes a sense of community and family - those who have little, band together for survival. The town is small, humble, and plagued by constant problems be that the wildlife, those with ill-intentions, or simply the weather, however... Armadillo is rich in culture, vibrancy, and tenacity in the face of adversity. Armadillo is a home for the outcasts, the tough, and those wanting to start fresh or try their luck on the frontier. Anyone is welcome providing they pull their weight and understand the true meaning of hard work. The struggle is what bring these diverse people together. New Austin Timelines 1860 - 1899 1900 The Paayu Nation The Mexican Insurrection Nuevo Armadillo is NOT an IC name, it is the OOC name of the faction. This thread aims to act as a community thread for anyone within the faction to showcase their RP, even if it doesn't specifically include Armadillo residents every time. It won't be possible to showcase our RP in chronological order due to the number of people involved in the faction.

New Austin. A beacon of hope to some, an eye soar to others. The brave men of the New Austin Sheriff's office risk their lives on a daily basis to maintain law and order in this far frontier. These individuals are some of the most roughed and harsh men in the country. We have taken it upon ourselves to patrol these vast lands and provide an accurate representation of the law in 1900 and the struggles that come with the remoteness of the area.

Smuggling across the U.S.-Mexico border is a professional, often violent, criminal activity. It is a major chapter in a history of illicit business dealings that stretches all the way back to 1848, when attempts by Mexico and the United States to tax commerce across the Rio Grande upset local trade and caused popular resentment since the United States’ and Mexico’s trade concerns focused primarily on tariff collection. Rather than acquiesce to what they regarded as arbitrary trade regulations, upcoming smugglers continued to cross goods and accepted many forms of the act as just. The Rio Grande border, long a central character in numerous historic accounts of smugglers and revolutionaries, remains a focus for contemporary concerns about security. Fronterizos (person who lives on a national border) negotiated the rules and regulations imposed on them by distant capitals and subsequent events, both worldwide and in the United States, which led to a new emphasis on smuggling guns, drugs, and alcohol. These smugglers, called Enganchadores (literally translated to “hooker”), were labor recruiters who convinced Mexican peasants to make the trip north into the United States on the newly completed Mexican-American railways, guaranteeing jobs once in the U.S. Despite the fact that the border was not well guarded, the enganchadores were still breaking U.S. law. An 1891 law “prohibited the importation of alien laborers by the use of advertisements circulated in foreign countries which promised employment.” In light of this comes the term Coyotaje, which is the Mexican cultural practice of hiring an intermediary, known as a coyote, to get around an inconvenient or burdensome government regulation. Same time, the term also refers to the brokerage of commodities. In both these senses, coyotaje has played a fundamental role in facilitating mass Mexican smuggling and migration to the U.S.A. since passage of the Chinese exclusion and contract labor laws of the 1880s. El diccionario breve de mexicanismos defines a coyote as un intermediario ilegítimo de trámites burocráticos [an illegitimate facilitator of bureaucratic procedures]. Whereas according to El diccionario breve de mexicanismos, the term coyotaje refers to the “ocupación y actividad del coyote” [the occupation and activity of the coyote]. With regard to border-crossing, coyotaje may be thought of as the set of strategies and practices engaged in by coyotes to facilitate migrants’ and unauthorized goods entry into the United States. Coyotajes act much like enganchadores in that they are middlemen between Mexico and the United States for hopeful immigrants and traders. Though while coyotaje weren't directly recruiters for specific American companies like the enganchadores were, their existence is undoubtedly a continuation of the enganchadores’s legacy throughout Mexico and America.

The Paayu (short for Paayusinom), also known as the River People, is a small New Austin tribal nation originating in Tahoma centuries before European settlers arrived. Believed to be among the most ancient people in the Southern United States, the Paayu consider themselves the first humans to inhabit the earth, claiming to come from a different realm called the Third World. They are descendants of Uto-Aztecan speakers who migrated to the region generations ago. Although some stories suggest they descended from the Ancestral Puebloans (or Anasazi) of New Mexico, the majority of Paayu reject this, describing the Ancestral Puebloans as ancient enemies. The Paayu language, part of the Uto-Aztecan language family, bears striking similarities to Hopi. Many of their belief systems and traditions also mirror those of the Hopi. Unlike many aggressive neighbouring tribes like the Wapiti, Makóyi, and Lakota, the Paayu were known for their amicable nature. They did not follow or revere the American bison; instead, they travelled along the river, herding livestock such as goats, sheep, and wild turkeys. They established small farms along the San Luis River and mesas in the New Austin desert, growing crops like blue corn, beans, and squash, used in their traditional meal, the Three Sisters Stew. They lived in cliff dwellings, Pueblo villages made from stone and clay, as well as wigwams, tipis, and wooden pit houses. Revering the river running through their territory, the Paayu thrived on fishing from the San Luis River and hunting deer, antelopes, and rabbits. They worshipped a vast array of deities and spirits, including Tawa (the Sun God), Sotuknang (the Creator), Mongwa (the Owl Spirit), Kokyangwuti (the Spider Grandmother), and Masauwu (the Skeleton Man). Their myths and legends varied across villages, each with its version of stories. The Paayu reinforced their spiritual beliefs through kachina rites, involving masks, dolls, and other objects representing kachinas, supernatural beings acting as a link between gods and mortals. Early Spanish explorers mistook kachina dolls for depictions of the devil. The Paayu culture also distinguished itself in marriage and women's rights. Upon marriage, a Paayu woman became the leader of her husband's clan and could dissolve the marriage by closing off her cliff dwelling to him. Their clans were matrilineal, with children often named by or after the women of their father's clan. The Paayu's way of life was deeply rooted in the worship of Tawa. By the 16th century, the Paayu had developed a sophisticated society with an elaborate ceremonial cycle, complex social organization, and advanced agricultural systems. They were part of an extensive trade network stretching throughout the Southern United States and into Mexico. Despite their peaceful nature, they fiercely defended their lands against larger adversaries like the Navajo and Makóyi. Their most formidable early adversary was the Makóyi Ótapi’sin (Wolf People), known for their cruelty and raids. The Paayu had amicable relations with some tribes, such as the Apache and Comanche, often trading horses and other goods for protection. European arrival in Tahoma brought periods of both friendship and conflict, especially with the French. Initially friendly, relations soured due to misunderstandings and cultural clashes. French priests' marginally successful conversion attempts and subsequent persecution led to resistance. French oppression and attempts to convert the Paayu eventually resulted in a series of conflicts characterized by ambushes and raids. The Paayu were emboldened by the Pueblo Revolt of 1680, increasing their attacks on French occupiers until 1803. When Tahoma was sold to the United States in 1803, the Paayu maintained amicable relations, with few conflicts between 1804 and 1806. These ceased in 1807 when the Paayu negotiated with the United States for protection from larger enemies like the Makóyi, Wapiti, and Navajo. They sided with the United States Army, serving as scouts and occasionally assisting in skirmishes. A treaty of friendship was signed in 1845, and in 1883, President Chester Alan Arthur created a reservation for the Paayu in New Austin County. Despite persecution from white settlers, they remained U.S. allies, especially during the brutal war against the Makóyi and Wapiti between 1881 and 1888. Throughout the 1890s, the Paayu struggled to maintain their autonomy and traditions amidst residential schools and conversion attempts. By 1899, their tribe had dwindled to about 1,500 individuals. Despite hardships, they clung to their traditions, gods, and beliefs, often secretly, and isolated themselves on their reservation to avoid hostility. They were one of the few tribes to retain traditional dress, though some adopted partial or fully Westernized clothing. Despite their struggles, the Paayu occasionally traded with local ranches in New Austin, but their patience was limited, and their isolation led to xenophobia towards other tribes and white settlers.

The Armadillo Saloon The Armadillo Saloon has recently been inherited by the wife of its former long-term proprietor after his death in rather questionable circumstances. Quick to take back her maiden name, Sofia Rosas, now runs the saloon under her ownership. There is little time for mourning as the new owner is swift in securing new connections and contracts for her valued business. A watchful eye and a knack for bookkeeping, the new owner seems to be having a good start. For now.

The Dying West As the era of westward expansion began to come to an end, so too did the idealistic living of the wild west. Civilization spread along with the burgeoning industry that was all but a death sentence for the likes of gunslingers, cowboys, and outlaws. The long arm of the law was ever growing and overbearing, yet still there were long swathes of the country that defied this progression, defied the modernization of the east and instead focused on surviving in a land that was dangerous and often times inhospitable. One such place is the county of New Austin, located in the far west of South Tahoma. Being the state's reminder of it's wild frontier roots doesn't exclude it from structure and law. The New Austin Sheriff's department was founded long ago to bring order to the frontier, however, it's never been the most funded or popular of organizations. With the low population of the sprawling desert, justice is usually enacted by the locals that call the place their home. The lawmen of New Austin may be few in number for such an expansive piece of land, however they are determined to bring what they consider justice to a land much starved of any laws or rule whatsoever. OOC Information: The New Austin Sheriff's Office looks to provide a realistic depiction of lawmen living in what is one of the last vestiges of the wild west within the state. There will not be any robo-cops or people hounding for action non-stop within the faction, instead promoting quality roleplay among those within the faction and outside of it and acting as a part of the community at large within New Austin. The faction will also have an emphasis on slightly blurring the line between lawman and those which they are expected to stop, with a variety of characters with different morals and outlooks on what it means to wear a badge. Recruitment is done entirely ICly, outside characters not native to New Austin should attempt to integrate themselves within the local community before trying to become lawmen. Join the New Austin Community discord: https://discord.gg/txUxZdkUUH

"Tahoma Tricksters" is an alias used to describe the vagabonds, drifters, troublemakers and street rats of South Tahoma who band together to live life beyond the mundanity of the life expected of them. The origins of the group began with Scarlett "Red Bandit" Kelly, a young Irish woman with a love for horses, bossing people around and creating trouble. After her release from prison and the charges against her dropped, Scarlett Kelly found herself forever changed by her misadventures with Doyle, the boy who inspired her to return to the world of mischief and adventure. Inspired by their shared love for pranks and the bond they had formed, Scarlett decided to take on a new identity, embracing her mischievous nature in honor of her incarcerated friend. Scarlett christened herself "Red Bandit Kelly," a name that paid homage to Doyle's infamous moniker, "Dread Bandit Doyle." She set out to carry on the legacy of tricks and pranks they had started together. Red Bandit Kelly wasted no time in devising clever and playful schemes to bring laughter and amusement back to the streets of Blackwater. With Doyle still in custody, she felt a responsibility to continue their legacy of light-hearted mischief. While in Blackwater, which Scarlett coined "Kellywater", it didn't take long for her antics to get the attention of two young men her age, William "Willie" MacDonald and Eligio "Eli" Guzmán. The former being a Valentine ranch hand on an errand in Blackwater for his Father, and the latter being a recently immigrated Mexican man who arrived to the States intending to make his fortune and return to his poverty-stricken mining family back home. The trio quickly found themselves leaning on each other for survival, fun and more often than not, bickering, all of this culminating in Scarlett getting the boys employment at the Hennigan Equestrian Center in New Austin which they used as a base for stable income and shelter. The trio still needed more out of life other than just employment, often pooling together what little wit and brains they had to conduct ideas of terrorizing town folk for business and mostly pleasure; any money gained during this process seen as a bonus to what was simply young adults seeking laughter, belonging and revenge on a larger society that had failed them and their livelihoods in some way. There were no arbitrary requirements to be seen as a friend to the Tahoma Tricksters, only a desire for seeking a life of excitement and a loyalty to a chaotic approach to life. Gender, race, and other strongly upholded methods of division in the 19th century had no place amongst them; the trio welcome those wanting chosen family and protection in numbers regardless of the individual's story prior to that point. This thread aims to showcase the adventures and mischief of a small, potentially growing, group of impoverished youngsters that rely on each other for survival and day-to-day joy. While the characters here are menaces to society and pride themselves as such, they are by no means criminals in the traditional sense, unlikely to cause any long-lasting harm unless in defence of their friends. The light-hearted pranks and swindles for monetary gain are intended to provide fun roleplay for everyone and display the immaturity and character growth (or decline) of those transitioning from their late teenage years to adulthood with familial circumstances that leave them without the proper guidance a young adult needs.