[Culture] Kwee'Hayastaani - the Sun-Baked Folk

[Ibn Khaldun 7729]

THE KWEE'HAYASTAANI

𝅘𝅥𝅮𝅗𝅥𝅘𝅥𝅯𝅘𝅥𝅮 - 𝅘𝅥𝅮𝅗𝅥𝅘𝅥𝅯𝅘𝅥𝅮

 

Fog-made-steam heated by the lazily rising sun peeled away from streams that teemed with fish. Thickets of cattail and riverreed appeared woven on either side of each stream, each frond and strand stitching water to the banks. The traveling mass of men, women, & children poured in and filled the gaps between each waterway. Some sauntered with baskets full of belongings while others darted cautiously on horseback. Others held children whose arms formed yolks across the necks of their parents while fewer held braided yolks directing and herding all manners of livestock.

 

The streams thinned and the gentle give of the loamy earth beneath their feet began to shift easier & easier. Great mesas of rock towered overhead, the tables from which launched great birds of prey and whose coloration layered reds & oranges atop greys & browns. Dunes began to snake between feet where grass once stood. Save for the buttes & mesas, the remainder of the land stretched vast and unfenced neither by timber nor mountain.

 

“Chee’nu chee’jlusu huuna,” one cried out.

 

“Saachee’jlusu huuna, laakiin chee’shaadu hawla chee’nu!”

 

There the Kwee’Hayastaani remained, unrestrained by encircling walls and undeterred by rising mountains or hills. The people enjoyed the endless stretch of plains, dunes, and steppe. They doubled back only to recover water & reed, bringing both for their nourishment and their insatiable appetite for craft & the written word. They churned water with dry earth and turned out adobe. There in the vastness, something small grew like the infancy of a flame on wood, the makings of a village. First on Aevos, yet not for their ancestors who lived in Almaris.

 

 

LUGHOW HIL'KWEE'HAYASTAANI

 

The language of the Kwee’Hayastaani is developed particularly from Qalasheen given the origins of the Kwee’Hayastaani from an offshoot of the Fakhri Farfolk who resided in the southern continent of the Almaris landmass. Other language groups that have influenced this younger language are Mihyaari, Hyspian, & Elvish.

 

As it relates to syntax & morphology, Qalasheen is the primary basis of Kwee’Hayastaani whereas the other languages influence are mainly in vocabulary.

 

Verbs

 

• In Qalasheen, present tense verbs will be morphed both at the beginning & ending of the words. In Kwee'Hayastaani, different prefixed & suffixed letters are used for conjugation of verbs: Using Jalasa - to sit, rest

 

Qalasheen Present Tense Conjugation Table

They ♂: Yajlusuuna	They Both ♂: Yajlusaani	He: yajlusu
They ♀: Yajlusna	They Both ♀: Tajlusaani	She: tajlusu
You All ♂: Tajlusuuna	You Both ♂: Tajlusaani	You ♂: tajlusu
You All ♀: Tajlusna	You Both ♀: Tajlusaani	You ♀: tajluseena
	We: Najlusu	I: Ajlusu

 

 

Kwee’Hayastaani Present Tense Conjugation Table

They* ♂: Tsaa‘jlusuuna	He: Tsee’jlusu
They* ♀: Tsaa’jlusna	She: Tsee’jlusay
You All ♂: Tlaa’jlusuuna	You ♂: Tlee’jlusu
You All ♀: Tlaa’jlusna	You ♀: Tlee’jlusuuna
We: Chee’jlusu	I: Chaa’jlusu

* Kwee’Hayastaani has forgone the dual form, a split from the mother Qalasheen language & more similar to Hyspian

 

 

• The conjugation of past tense verbs will be morphed only at the ending of words: Using Nasara  - to help, aid

 

Kwee’Hayastaani Past Tense Conjugation Table

They* ♂: Nasardzuu	He: Nasara
They* ♀: Nasardza	She: Nasaradz
You All ♂: Nasaradzum	You ♂: Nasardzata
You All ♀: Nasaradzunna	You ♀: Nasardzati
We: Nasardzana	I: Nasardzatu

 

 

• Regarding the future tense, future tense is rendered by prefixing the present tense verb with saa-. Thus, saatsee’jlusu translates as he will sit.
   
• To transform a verb to its commanding form, you render the present tense or future tense (based on intended meaning) with the suffix -pahi. You can only turn 2nd person verbs into commands. Thus, saatlee'jlusuunapahi translates as (I command that) you♀ will sit!
   
• To transform a verb to its forbidding form, you render the present tense or future tense (based on intended meaning) with the word Nehi before the verb and remove the ending vowel from the verb itself. Thus, Nehi tlee'jlus translates as (You♂) do not sit! You can only turn 2nd person verbs into commands and you must omit the ending vowel from the verb, because simply putting Nehi before a verb without the vowel omission will just translates as [I, he, she, you, you all, they] are not sitting.

 

 

Nouns

 

Regarding nouns, Whereas Common segregates and differentiates grammatically between nouns, adjectives, adverbs; Kwee’Hayastaani encapsulates all three categories in one and renders the same syntactical & morphological rules to them.

 

• Nominative (Subject) is indicated with the ending -um, -u on definite nouns
• Accusitive (Direct Object) is indicated with the ending -am, -a on definite nouns
• Genitive (Indirect Object) is indicated with the ending -im, -i on definite nouns

 

Adjectives must follow the noun it is describing, similar to Qalasheen & Hyspian and the opposite order from Common. Nouns & adjectives will agree in gender, definiteness, & case (nom., accus., geni.) - Example Rajalum Kabeerum translates as A big man (subject of sentence), Hil’Rajala hil’Sageera (The small man, direct object of sentence).

 

Adverbs must follow the verb it is describing.

 

• The pronouns of Kwee’Hayastaani is as follows:
   

Kwee’Hayastaani Pronoun Table

They* ♂: Tsum	He: Tsuwa
They* ♀: Tsuna	She: Tseeya
You All ♂: Tlum	You ♂: Tlaata
You All ♀: Tluna	You ♀: Tlaatee
We: Chee’nu	I: Ahna

* Kwee’Hayastaani has forgone attaching pronouns to indicate subject/object, a split from the mother Qalasheen language, relying more on preposition & particle context to imply whether the pronoun is referring to the subject or object of a sentence.

 

 

Particles

 

• Most particles are borrowed from Qalasheen, Hyspian, & Mihyaari. The only class of particles that are borrowed cleanly from a single language are the interrogatives which are from Mihyaari:

 

Who: Kon	What: Kyaa	Where: Kahaaɳ*
When: Kaab	Why: Kyooɳ*	How: Kesay

* The ɳ is a nasally n consonant

 

• Kwee’Hayastaani has its own demonstratives distinct from its mother languages:

 

These: Shaaloway	This: Shaalo
Those: Ghaaloway	That: Ghaalo

 

General Grammar

 

• Regarding transforming a noun from indefinite (the default) to definite, prefix the word with hil’- similar to the alif laam (al-) in Qalasheen.
   
• Similar to the nisbah function found in Qalasheen where a noun can be transformed into an adjective to indicate a person’s lineage, place of origin, or heritage; the Kwee’Hayastaani innovated the following grammatical conjugation: Prefix the noun with Kwee’- & append the suffix -‘iyahi. Prefixing a noun with Kwee- without the suffix confers the meaning people of ______. Kwee’Hayastaani translates to People of Hayastaani harkening back to the old peninsula their ancestors lived on in Almaris. Rajalum Kwee’Hayastaaniyahi translates to The Hayastaani man (subject of sentence). . .

 

 

Epithets & Honorifics

 

In the culture of the Kwee’Hayastaani, epithets are typically given at or around the coming of age of a member. These epithets traditionally are used to differentiate members by their lived experience. For example, a young man growing up and happening upon a tarpit one day and stepping in it during a hunt may be known as Blackfoot (Qadimaswad). It is not uncommon that a young man or woman with their new epithets will be referred to sans their first name, only with their epithet.

 

These single word epithets are formed from a noun-adjective or verb-adverb pairing following the rules of the language where the adjective/adverb comes after the noun/verb.

 

• A specific class of honorifics are derived from Mihyaari, these are adopted by patriarchs & matriarchs of families and prefixed to their given (first) names. These honorifics are understood to be related to eleven founding guilds of ancient Farfolkish history. These honorifics are:

  Ur- masonry	Shah- equestrian	Gund- smithing	Azad- chivalry
  Bhat- textiles	Yr- astronomy	Gautma- science	Ferdows- botany
  Zerkya- alchemy	Jahan- literature	Sinha- infantry

 

CULTURE & VALUES

 

Values & Virtues

 

The Kwee’Hayastaani impress as compulsory the virtue of self-sufficiency, expecting men & women alike to be fit, intelligent & organized enough to ensure their needs are met - food, water, shelter, protection. Hunting, weaving, farming, & basic masonry (adobe, brick specifically) are indelible skills. Sustenance farming is the extent by which they learn, but larger scale farming can be managed within families.

 

These folk, carrying on the sophisticated arts of the written word and appreciation for the sciences from their Qalasheen & Mihyaari roots, are expected to keep personal biographies with which they record notable events that have shaped their lives. This practice is understood to ensure that each member of society maintains basic literacy, but they have other similar practices such as competitions in poetry with which they can demonstrate a greater grasp of language beyond mere record-keeping.

 

Understanding themselves to be a less populous cultural group compared to other human societies such as the Haeseni or the Waldenians, the Kwee'Hayastaani strive to enter the employ of greater nations in order to build the reputation of their people. Oftentimes, they look to serve as bodyguards for royal families or scribes of finer institutions. This is not a “set in stone” value however, if the Kwee’Hayastaani decide to live in the confines of a specific nation; they will only serve that specific nation in order to avoid messy politicks.

 

They prefer living in unwalled settlements and those who travel or live in the lands outside their tribal rule abide by this same aversion to wooden palisades and stone walls. It is not uncommon to find a Kwee’Hayastaani finding employment in industries that would give them a place to live outside walled cities; such as living on lumber mills, farms, & ranches.

 

Sales & bartering are treated differently by the Kwee'. For the Kwee' and their sales, it is traditional to ask the buyer of the good to name the price they are willing to buy the good for. This is tied to an axiom the Kwee regarding their sustenance: What is meant for us will be in our grasp no matter the obstacles, what is not meant for us will never be in our grasp no matter how we connive or struggle. This tradition, through travels of the Kwee' outside of the deep desert of the south, seems to be the one most-at-odds with many other human cultures. In bartering though, the Kwee' is free to belabor the terms of X amount of Good A for Y amount of Good B.

 

The difficulty of eking out a living in the desert has given many Kwee' pause to contemplate the difficulties that others may have. This tradition of buyer naming the price of the sold good is to ensure that the purchase does not harm the life or fortunes of the buyer.

 

 

Practices & Traditions

 

Music & dance are both highly valued skills. They are valued as a means of keeping bodies fit, minds sharp, a gamification of order & discipline necessary to learn the various dances & songs. There are two traditions learned, one internal to the people and performed only for them and one externally performed to visitors & outsiders. The internal: feather dress, spiritual, erratic, ecstatic. The external: wood, metal instruments, disciplined, martial, formal.

 

Dance for Foreigners, Visitors

Spoiler

 

 

Dance among their own Folk

Spoiler

 

 

 

The use of totems to mark territories and to pass on information to other Kwee’Hayastaani is common. The following is a table to indicate what each totem means, totems can be stacked one atop the other to give multiple indications:

Saqrun (Hawk) - Kwee’ Land	Adhbab (Bison) - Plentiful Hunting
Chacal (Jackal) - Enemy Land	Kachwa (Tortoise) - Poor Farmland
Khargush (Rabbit) - Let us frequent here!	Samak (Catfish) - Plentiful Fishing
Faris (Horse) - Plentiful Livestock	Osa (Bear) - We exhort you to fight evil!

 

 

Mounds often developed to store trinkets, special weapons, and other peculiar goods throughout the continent. These mounds are placed so that warriors and other Kwee’ might, in some situation, be lucky enough to happen upon it and use the housed good(s) to pluck themselves out of said situation. Mounds are developed to be obscure, to blend with the environment, and their locations are memorized in poetic stanzas taught in one’s youth. If someone outside of the Kwee’ are fortunate enough to find a mound and to figure out how to access its internal structure; they are left alone to explore it and to gain its boon - the Kwee’ honoring their sharp sight and ingenuity in navigating the mounds.

 

It is a common pastime for the Kwee’Hayastaani to foster a curiosity for the otherworldly, to this end, most Kwee’ practice basic housemagery (known as jaadoo) and have developed the art of living doll creation in which they develop chimeric entities known to them as katchsina. Men oftentimes battle their katchsina as a form of recreation akin to card-playing, dice-throwing while women will gift their crafted katchsina to one another and with female friends outside the Kwee’Hayastaani.

 

Example of Katchsina from Heard Museum in Phoenix, AZ

Spoiler

 

 

JOIN THE DISCORD

 

 

Interested in making a Kwee'Hayastaani character? Want to adopt the culture on an existing character?

Otherwise interested in the growing anthology of minor cultures on LotC?

Click the Image above and follow the Discord Link!

[Ibn Khaldun 7729]

TO-DO LIST & EXPANSION PLANS

 

• Develop a dictionary for Lughow hil'Kwee'Hayastaani
   
• Elaborate on the martial aspect of Kwee' culture
   
• Test various builds that can be indicative of Kwee' architecture, Kwee' mounds, & Kwee' totems

[Ibn Khaldun 7729]

DICTIONARY

*Please note this dictionary is not exhaustive and will be amended with additional words & phrases!

 

 

Nouns   Lisaan - (physical) tongue, language Sama’a - sky Bhoom - land, soil, earth Chattaan - rock, earth Harb - war, battle Shams - sun Qamar - moon Reeh - wind, gust Daar - home Naar - fire Sabeel - road, route Tareeq - path Bhaar - heavy Chaalkha - light (opp. of heavy) Insaan - people No’uw - type, kind Wazn - weight (both measure & abstract) Thanda - cold Garam - hot Bakheel - greedy Tijaara - trade Layla - night Nahaar - day Wajha - face Chica - girl Chico - boy Padreyo - father Madreya - mother Hermanyo - brother Hermanya - sister Tiyo - uncle Tiya - aunt Chiyo - son Chiya - daughter Aswad - black Azrak - blue Akhdaar - green Asfaar - yellow Ahmaar - red Abyaad - white Burtuqal - orange Ahmit - brown Ramad - grey Banafsaji - purple Kabeer - large Taweel - tall, long Sagheer - small Saqrun - hawk Chacal - jackal Khargush - rabbit, bunny Faris - horse Adhbab - bison Kachwa - tortoise Samak - fish Osa - bear Acaln - gold, valuable Ame - forest Amya - tree Ihnsil - spear, lance, pike Thilln - silver, coin Leniel - song, melody Shi’ir - poetry Matn - prose, manuscript Kitaab - book, tome Heial - council, circle Shura’a - consultation Chirr - wolf Sheehi - city Madina - town Qura - village Shivir - camp (general) Mu’askaar - camp (military) Qasr - castle, fort Burj - tower, watchtower Cahokya - mound Gya’anga - totem Otuhan - gift Pimoroo - cow Deyodin - sheep Takotsi - cat Kalab - dog Taynuel - magick Malik - King Malikya - Queen Mamlakaan - Kingdom Aatma - spirit Khabar - news Tipi - tent, abode Junoob - south Ghareeb - west Sharooq - east Shamaal - north Registaan - desert Regis - sand Hajar - stone, rock Tha'aban - serpent, snake Zalzala - earthquake Bazaar - festival Jalaf - rude, coarse Mutakhassis - transcriber, specialist Mystagogue - researcher Zakert - Alchemy Maulana - master, maestro Sa'eed - happiness Muntij - maker, producer Naar - fire, flame

Verbs   Jalasa - to sit, rest Safara - to travel Shahaada - to watch, to witness Nabaata - to grow Tabba - to perish, to be destroyed Sharaba - to drink Rattaba - to arrange, to create order Banaya - to build Kataba - to write Darasa - to study Sakana - to reside Kwamala - to work, to labor Nasara - to help, to aid Katama - to hide Saraqa - to steal, to pilfer Ha’alama - to know Ha’yalama - to learn Kasara - to break Maradza - to be sick Kasaba - to earn, to gain Faraqa - to separate Ghafara - to forgive Hasa’yana - to be beautiful Kaththara - to multiply Dzaraba - to strike, to hit Qa’atala - to fight, to combat Astaghfara - to ask for forgiveness Hattaba’aya - to follow Da’ayawa - to call Sha’awara - to consult Tayna’ala - to use magic Kama’ana - to ambush Ghazawa - to raid Hadatha - to speak with Tahaya - to greet Ghalaqa - to close   Phrases   Achcha - Okay, Understood, Nice Shway-shway - So-so, Im half and half (regarding plan, confirmation) Yiskaago iyinya - Take care! Adaa Aholya - Be in good health Wakan Tanka - Incredible! Shabash - Good work! Wopila - Thanks! Wopila Tlaata - Thank you (M) Wuunu - Stand! Kaaru - Lay low! Hinhanni - Hello! Tanyan yahipi - Welcome! Chaleiɳ - Lets go! Yaar - Oi!, Yo!, Hey!   Ethnonyms   Human - Ins, pl. Insaan Elf - Mal, pl. Malaan Dwarf - Khaz, pl. Khazaan Orc - Hurk, pl. Hurkaan Kha - Culh, pl. Culhaan Houzi - Qird, pl. Qirdaan Nation - Qowm, pl. Qowaam People, Tribe - Ahl, pl. Ahaal   Military Terms   Khayal - cavalry Qaws - archery bow Ramya - archer Nablee - arrow Tabar - axe Talwaar - sword Escuda - shield Ihnsil - spear, lance, pike Qasr - castle, fort Burj - tower, watchtower Harb - war, battle Liwa - banner Dhol - war-drum Sringa - war-horn

Particles   Bayna - between Fee - in, within Bee- - with, by, through (prefix) Hataa - until Huuna - here Laakiin - but Hawla - around, throughout Min - from Ha’an - about, away from Ha’ala - on, upon, against Hila - to, towards Mundhu - for Mudh - since Hasha - except Rubba - maybe Hinna - certainly Lakinna - however Bi’anna - because Ka’anna - as though Fowka - above Tahta - under Khalfa - behind Qabla - before Ba’ada - after Ha’anda - with, at, by Maha’a - with, in support of Mithla - like Ba’adza - some (of) Ayy - any, which Kulli - all, each, every Ghayra - other than, non- Nafsa - same Wa - and Bohot - very Ji - Yes Nahiɳ - No Juz' - Part of   Interrogatives   Kahaaɳ - Where? Kyaa - What? Kon - Who? Kaab - When? Kyooɳ - Why? Kesay - How?   Demonstratives   Shaaloway - These Ghaaloway - Those Shaalo - This Ghaalo - That   Pronouns   Tsum/Tsuna - They M/F Tlum/Tluna - You All Tsuwa/Tseeya - He/She Tlaata/Tlaatee - You M/F Ahna - I Chee’nu - We * M:asculine, F:eminine   Nouns Cont'd   Daravaaza - Gate Risala - letter, message Hazaaza - feud Ri'ayaa - care, nurturing Liwan (s) Alwaan (p) - color Momabati - candle Dowda'a - noise Mitraqa - hammer Zilzala - earthquake, quake Namah, -nama - story, tale, storied Mutahaara - purity, purification 'Amliy - process Pani - water, liquid

 

[Ibn Khaldun 7729]

UPDATES

 

• Basic dictionary of Lughow hil'Kwee'Hayastaani added
• Commanding, Forbidding verb forms developed.

[Ibn Khaldun 7729]

KWEE' NAMES

*Please note this list of names is not exhaustive and will be amended with additional ones in the future!

 

 

Thítȟuŋwaŋ ♂	Plains-Dweller	Shandiin ♀	Mirthful One
Pahihwikwasu ♂	Iron Jacket	Nizhoni ♀	Plains Beauty
Hidatsa ♂	Mound-Keeper	Shidezhi ♀	Fiery One
Tomȯsévėséhe ♂	Horned One	Elu ♀	Graceful
Moiseyu ♂	Flint-Bearer	Tsiishch’ili ♀	Curly-Haired One
Heyókȟa ♂	Dreamer	Aiyana ♀	Flower
Padani ♂	Striker	Hozshona ♀	(She) is pretty
Akecheta ♂	Warrior	Ehawee ♀	Laughing Maid
Dakotah ♂	Ally	Wichahpi ♀	Winking Star
Wahkan ♂	Prideful One	Ptaysanwee ♀	Healthy Bison
Galeska ♂	Spotted Tail	Dowanhowee ♀	Singing Maid

 

[Ibn Khaldun 7729]

MARTIAL LIFE OF THE KWEE'

 

 

The Kwee'Hayastaani are inclined to peace and their temperament is that of quiet calm, diplomatic mediation, and restful self-restraint. This does not translate as the Kwee' being complete pacifists nor does it mean they are incapable of holding their own in combat. From youth, the Kwee' are brought up to learn archery, hand-to-hand combat, and the ability to swim; one as their means to hunt, the second as a means of self-defense, and the last as a means of survival.

 

As a matter of cultural enforcement, of tradition, & practicality; the Kwee' do not respond with force save for three matters:

1. They who lay hands or arms against the Kwee or their promised allies shall have the same done to them.
2. They who assail anyone under the gaze of the Buffalo Totem shall be assailed.
3. One whose stated purpose is negotiation will be protected through the duration of their negotiation.

 

All other forms of affront like cultural faux pas, intentional belittlement, and purposeful offense-making doesn't necessitate violence to the Kwee. Some who visit the Kwee will find the Kwee's rambunctious, wry, and chiding form of banter and conversation odd and such banter will be employed against those who come to sully the Kwee' name.

 

Pride is taken in the ability to maintain physical fitness and sharp-shooting. To those two ends, it is not uncommon to find Kwee' challenge one another to wrestling, to light & non-lethal combat of arms, and especially in horse archery competitions. Horse archery competitions where an imaginary (or sometimes delineated by simple spun yarn) line between two mesas are determined with a referee for each horse archer; the horse archers are allowed freedom to gallop and shoot and the game is won when one arrow strikes either rider or horse.

 

In terms of military tradition specifically, the Kwee' happily serve as light infantry, light cavalry, or skirmishing cavalry. Daring men and women will offer themselves up in one-on-one duels as means to end conflict without mass casualty. The tribe, being small, makes no pretension of being able to amass unwieldy blocks of heavy troops.

 

If one of the three matters aforementioned are affronted, it is common for the Kwee' to call a warpath and nominate a Mukhiya hil'Harb [trans: Chieftain of War]. The nominated chieftain is free to command Kwee' in matters of conflict until the conflict is ended; either with the submission (or surrender) of the enemy or a treaty under the gaze of the Buffalo Totem. Warpaths are not called for the purpose of conquering, but merely for the purpose of dissolving conflict against the Kwee' or in their vicinity.

 

It is a matter of pride for the Kwee' to offer their camp as a place of sanctuary for two conflicting parties to meet and negotiate their peace. The Kwee' take seriously the desire of being able to mediate between two conflicting parties and will protect both from third-party assaults.

[Ibn Khaldun 7729]

THE KWEE' WHO LIVE

 

 

As of the 6th of The Amber Cold 1967, the following are members of the Kwee'Hayastaani tribe either by birth or by adoption of the tradition. Those with nicknames will have their nicknames listed in italics:

 

• Maȟpíya Farisbarii ("Wild Horse") - @Ibn Khaldun
• Eliane Muntijnaar ("Fire-maker") - @Gimble
• Zahrah al-Hamra ("the Red") - @Diogen
• Franz Maulanataynuel ("Maestro of Magick") - @Markisstreaming
• Yr-Solheim Kujalleq - @Carson
• Moiseyu - @MCVDK

 

The following are families, clans, or individuals who either reside with the Kwee' or are considered friends or allies (depending on whether they are individuals, clans, or kingdoms):

 

• Danilo Muntijqahwah the Southeron - @Rat Hat
• The Kos Clan, whose patriarch is Tadeusz Kos - @DarthPurgillus
• Gutlug Aatmahurk the Shaman - @Wasteland_Shaman
• Mamlakaan hil'Hurkaan (Orkish Rexdom)
• Mamlakaan hil'Hyspiyaan (Viceroyalty of Hyspia)
• Ahl hil'Qalasheen (The Qalasheen Tribe) - Significant respect is given to the Qalasheen as the Qali language is considered a "mother" to the Kwee'Hayastaani language.

[Ibn Khaldun 7729]

UPDATES
 

• Addition to Virtues/Values section:

 

Sales & bartering are treated differently by the Kwee'. For the Kwee' and their sales, it is traditional to ask the buyer of the good to name the price they are willing to buy the good for. This is tied to an axiom the Kwee regarding their sustenance: What is meant for us will be in our grasp no matter the obstacles, what is not meant for us will never be in our grasp no matter how we connive or struggle. This tradition, through travels of the Kwee' outside of the deep desert of the south, seems to be the one most-at-odds with many other human cultures. In bartering though, the Kwee' is free to belabor the terms of X amount of Good A for Y amount of Good B.

 

The difficulty of eking out a living in the desert has given many Kwee' pause to contemplate the difficulties that others may have. This tradition of buyer naming the price of the sold good is to ensure that the purchase does not harm the life or fortunes of the buyer.