Arakasha’s are capable of performing amazing feats of physical endurance and strength. They are swift and tireless runners, and are able to go without food or water for long periods of time, so efficient are their storage and conservation biological systems. The Arakasha produce little waste.

Perhaps their most prominent physical feature, and seemingly the locus of their culture are the parts of their bodies known as styts. Within a year of being born all Arakasha begin to grow an excess of ivory-like dense bone from the sides of their forearms and elbows, penetrating through the skin in large lumps and knobs. This bone growth can become quite heavy and irregular. However, the Arakasha have a technique by which they shave the bone into keen spikes, ridges, and blades, by using coarse rocks. These styts are incredibly hard and their honed edges make dreadful side-arms which the Arakasha employ with lethal skill. In fact, the Arakasha have developed combat with their styts into a complicated martial art, called Velo.

The Velo

Arakashas keep no written records but they do have some ancient written lore. These records are from a time when Arakashas were greater than they are now. The writings themselves can only be read by sacred defenders, Manikix, appointed keepers of the Velo. The records are called Nabask and speak of Velo. Accordingly Velo was brought to them by one known only as “Sar a Naskara,” the one who had no Sar. Being that no Arakasha could survive without a Sar he is something of a mythical figure. The Nabask details that Sar a Naskara gave Arakashas the way of life, but seeing what they were becoming withheld the fullness of Velo from them until which time as they were ready to receive it. Then he disappeared. Nabask is full of his teachings and the statutes that Arakashas base their lives upon. Arakashan scholars believe that the people in their present state could not receive the fulness of Velo, but when Sar a Naskara returns to fulfill the Velo they will be restored to their former glory.

Velo is more than merely a style of fighting. Velo is the term used to describe and encompass every aspect of Arakashain life. All are parts and segments of the greater Velo. Loosley translated Velo can be thought of as meaning “The Way.” It can mean The Way of Combat (Wazkinasha), the way of blood sharing (Chykaar), the way of relations (Sarakarzu), and so on.

The Arakasha culture is one structured and based heavily upon battle. The field of combat, whether personal or Clan is where the destiny of the Arakasha is ultimately decided. Among the clans there is strict ranking between the Arakasha based upon battle prowess an adherence to the etiquette of Velo. To violate the way or code of Velo is the ultimate disgrace, and often merits death without honor. The Velo also sets the philosophical framework for the Arakasha world. The Arakasha understand that they reside in a cruel and unforgiving climate. They call this aspect of their lives the Trial. To pass through the trial they must successfully practice the Velo, or the Way. Ultimately, their Styts become metaphors for themselves, and the rocks they shape them with are the Black Dunes.

For the Arakasha, Velo exists in several senses. In the overarching sense, it is a metaphor for their way of life in the Black Dunes. Specifically, it means Styt combat. Ultimately it encompasses their entire existence and contains ancient lore that an Arakasha progresses through as it moves through the hierarchy of the Clan. The first lore is that of the Dunes. Young Arakasha's simply learn about the dunes, and how to survive. The second lore is that of the Styt, Wazkinasha or combat, and etiquette of honor. The third lore is the lore of their people, their past and their origins.

Society, Culture and Ritual

"Abaskara, know that all of you are one body. You are one body among yourselves, and you are one body with the clan. Does it surprise you to know that you are one body with all Arakasha? Why then do the Clans contest with one another? To make the body stronger, weakness must be cast off and discarded. This is the way of the Velo, the lore that shapes."

Velo Master

Strangely the arakashas are the only known people in Khardan who are asexual. They are neither male nor female. Every arakasha carries within itself the capability to propagate its kind. According to tradition, when an arakasha decides it is time, it chooses a future mentor and care-giver called a Sar. During the birth cycle it is the sar’s duty to defend and aid the gestating arakasha or Bateh (the arakasha word for parent). When a sar is chosen and the sar accepts this future responsibility the bateh will commence to gestate young in its belly, for a period roughly equivalent to that of humans. When the child is ready to be born, the arakasha will be gripped with racking pain within its swollen abdomen. The sar then initiates the ritual known as Sarakis. During sarakis the sar slices open the bateh’s midsection with its own styts, freeing the newborn. In the last stage of the ceremony the sar then opens one of his own veins, and the child’s first meal is blood. For a few months the child's only sustenance is the blood of the other clan members. Once it matures rapidly, it may consume meats and vegetables as other arakasha do.

The tradition of choosing a sar to perform sarakis is hallowed and comes from the teachings of Velo. On occasion it has been broken when an arakasha is an outcast or circumstances dictate otherwise. Whatever the reasons the breaking of this tradition brings dishonour. In some instances the child is killed, if not it dies shortly after from a lack of blood. Interestingly enough arakasha prophecy and legends predict a great hero who will be born without a sar and grow to adulthood and full knowledge of the Velo without ever partaking of the blood of another arakasha. He will live by fate alone and lead their nation to dominion over Khardan.

The early dependency on blood seems to have deep repercussions that are reflected in other traditions of the arakashan way of life. Arakashas call the ritual of sharing blood between two adult individuals Chykaar. This ritual invokes pleasure and pain and results in both a symbolic and physical bonding between two individuals. To the arakasha, the blood, ykaar, is like a narcotic, often altering their perception and physical capabilities for a time.

Chkyaar is used to great advantage before going into battle. Combat is normally preceded by a ritual bloodletting. A sacred bowl is filled with the blood of each clan member and shared. The blood of the clan is sacred. In contrast, any blood that is not of an arakasha is considered putrid. There is also a disdain for blood outside of ones clan, but arakashas may drink the blood of an outsider if necessary. Some of the most infuriating insults are those targeted at ones blood, bloodlines or chkyaar. "You drink the blood of your enemies" or "Your blood is only good for adorning my styts" are insults that can lead to never ending feuds. Arakashas believe that the spirit resides in the blood, not the body.

Chykaar is responsible for the custom of Sarakarzu bloodmates. The term Sarakarzu has three different meanings within Arakashan culture, depending on the circumstance.

The first and primary instance of sarakarzu is a family unit, a life long companionship between arakashas for the purpose of companionship, family and chkyaar. Sarakarzus can be formed for numerous reasons. If an existing sarakarzu becomes too large to be an effective hunting or fighting force it may split into separate groups. If a disagreement occurs between enough members it may also split or they may invoke wazkinasha and fight until the opposition rescinds their complaints or is destroyed. An arakasha might also gain fame or great renown in battle and he may decide to form his own fighting sarakarzu.

In the event an arakasha leaves his sarakarzu or is left without one he can attempt to join any sarakarzu as long as they agree to accept him. The only traditional reason for not accepting an arakasha into a sarakarzu is if he is a sar to an abaskara, however each sarakarzu may have it’s own requirements. A ritual called “Sarakarzu anu naan Naskara “or” one who now has a sarakarzu formalizes the admittance of an adult arakasha into a sarakarzu.

For young arakashas this companionship is the sar, the mentor and the abaskara, the child. The sar is the same from the sarakis ritual, hence he is chosen carefully for he will guide the life of the abaskara until his death. The sarakarzu is formed between a sar and abaskara by a sacred ritual. This first ritual is called “Bateh a Naskara” meaning “one who has not a bateh.” It symbolizes the forsaking of the parent and the end of childhood. In this phase of an abaskaras life he is neither a child nor an adult. His life is at the whim of his sar.

A sar may have several abaskara under his tutelage at any one time. Internal to this relationship ranking is determined primarily by seniority but ones ability in Velo also counts strongly. Life for abaskara is difficult. They have no rights in arakashan community; they cannot participate in chykaar with any other than their Sar, they cannot invoke wazkinasha, their have no right to offer an opinion or advise, and they always do the hunting and eat in order of seniority. Abaskaras also formally belong to no clan or family besides their sar and fellow abaskara and alone are considered outcasts. This is the reason the sar-abaskara relationship is called sarakarzu. Most of all, abaskara under most circumstances cannot engage in combat without the approval of their sar. These are but a few of their woes. This period of their lives lasts for approximately twenty to thirty years.

After years of tutelage when an Abaskara is well steeped in Velo he may request to be released from his Sar and become a full standing member of his clan. For an Abaskara to be released from a Sar he must take a rite of passage. In a ritual lasting several days or even weeks or months an Abaskara is tentatively considered and adult and undergoes a series of trials. This ritual is called “Sar a Naskara,” meaning “one who has not a Sar.” Typically this ritual begins with Chykaar among all the members of the immediate clan. Timing is also important to the ritual. Sar a Naskara can only take place when Khardan’s red moon is full. The red moon symbolizes ykaar and the fact that it is full represents one way, one path, one focus, and the tenets of Velo. When the ritual commences the abaskara is tested in every aspect of Velo from ritual combat, to survival in the desert, to arakashan philosophy. When the tests end the abaskara is either dead or an adult arakasha.

The bonds of Sarakarzu can become so strong between sar and abaskara that if an abaskara should die during his mentorship, the sar, after avenging his death, will drain his body of blood so that not one drop of it is contaminated by the air or earth. The sar will then stay by the side of the abaskara until he himself dies. Death in this way is called sarakusas and is usually a result of blood deprivation. sarakusas is viewed by other arakashas to be a demonstration of great discipline and devotion but second in honor to death in combat.

The third meaning of sarakarzu is a group that fights together or abides within the same kahkuun. They also commonly share chykaar together before battles on occasions when it’s not a clan rite.

Arakashan heritage is also defined by the sarakarzu. A sar is always the sar of an abaskara. This is how they trace their lineage. The first blood drawn from a sar to an abaskara is the most formulative in an arakashas development. He may go on to eventually partake of the blood of other arakashas but the sars blood is binding. The way that arakasha’s name themselves and the sarakarzu itself follows from this relationship. An arakasha might say “I am Kashar of the Stoneskin Sarakarzu.. My Sar is Zova, who is the Abaskara of Bakesh Fangstyt.”

Ones position in the clan hierarchy is another facet of arakasha life determined bloodlines measured through ones sarakarzu. The bloodline of ones sar determines ones social standing. One is judged by the greater blood of either the parent or sar. Lesser blood is seen as evolved instead of polluted once it mingles with greater blood. The only way to break from the social constraints of bloodlines and increase ones blood heritage is through wazkinasha, the competition of war. When an Arakasha dies in ritual combat, the clan partakes of his blood. Thus he returns to the clan from whence he sprang, and the clan is rejuvenated by the strengths and skill he possesed in his life. The ultimate disgrace is for an Arakasha to have his blood rejected by the clan as worthless.

Each clan is made up of several sarakarzu, each with differing levels of power. These leaders are usually arakashas who are not bound to an abaskara. From the most powerful sarakarzu a Chkmnaar, warlord is selected to rule. His blood is considered to be the most potent and is the most sought after by rivals. Below the chkmnaar are the Hyzadesh or councilors of war, made up of the most powerful warrior from each sarakarzu. A chkmnaar warlords position is based on his knowledge and practice of the Velo. A chkmnaar is usually selected from among the hyzadesh by unanimous decision or by wazkinasha. In wazkinasha each hyzadesh sarakarzu makes war on the others, the most powerful sarakarzu with a hyzadite remaining wins. There are two ways to lose. If a sarakarzus hyzadite dies, or if a hyzadite casts his vote in another hyzadites favor, thereby saving the lives of his sarakarzu, he has lost. In less important situations battle to the spilling of first blood is usually sufficient. The blood must however be contaminated by actually falling to the ground. The significance is that the loser was not justified in his cause and hence it polluted his blood.

Outsiders commonly refer to arakashas as the Northern Barbarians. Arakashas often reside in caves and natural shelters, found in the massive spikes and ridges of dark rock which dot the desert. The dwellings of any clan are as a rule, always very defensible and strategic. From their natural fortresses arakashas hunt and gather from the desert herds and game. Particularly prized are the herds of Moroskaa. The moroskaa are used for food, and their parts are used for making weapons, shields, water skins, and hundreds of other tools and items. These animals are particularly useful because they store gallons of water in humps on their back. The water is purified and contains vitamins and sugars that are essential for survival in the desert.

The arakasha have only two formal celebrations. The first one, Kax Zek which translates roughly into “Glory Sent” is on the first day of Mashahm, the windy season. During Kax Zek arakashas celebrate the glory of past battles. All of which they believe were sent by Fate, to test them and shape them into the perfect race. One that is always praised is Chkmnanar, the destroyer of Graiylynn, Savior of the Civakxys.

The second holiday, Pah Kanh is called the “awaiting” and is on the first day of Cashihm the cold season. In recent generations it primarily symbolizes their awaiting the coming of Washihm the hot season. However, traditionally it symbolizes their awaiting the coming of the fulfillment of the Velo. Pah Kanh is probably one of the bloodiest of all arakashan events. Mass blood sacrifices and rituals are performed to implore the coming of washihm and Velo. Blood is heated in battle and then over fires. This hot blood is the heat of the desert. Then the blood is painted and smeared over every body to keep them warm. Finally each individual consumes the remaining blood.

Fate

Fate plays a significant role, and is the giver of purpose. Every arakasha believes his life is predestined. However, their destiny does not seem to be set in stone. Living true to that fate will bring great honor, and one true moment of glory. Working their own fate will bring a dishonorable death and an eternity of misery. With fate, everything has a spiritual purpose. If an arakasha is mortally wounded he was meant to die, if an arakasha lives he was meant to live. Arakashas try not to avert whatever they view as their fate and as a result rarely make an effort to heal each other when wounded. This is a dishonor and is viewed as cheating fate. Pain is also a part of war and hence a part of their lore. Pain is seen as a cleanser. Occasionally arakashas who have been dishonored or have cheated fate will attempt to atone for by subjecting themselves to torture. As a result, Arakashas will not torture their enemies. They will however, spill their blood upon the earth or bleed them slowly to death. In this way the body is drained of the spirit and the enemy cannot return to life.

Arcane powers, such as Sourcery, are also seen as contrary to fate. It has a power that is the province of the gods, a power that can warp fate. Most arakashas fear and hate sourcery. Any practitioners that reside among them are considered outsiders and do not participate in clan society. They are neither helped nor hindered in their daily affairs. Their blood is refused communion with the rest of the clan. This is true of the Manikix. The manikix are the keepers of arakashan lore. Strictly they are members of a cult of Velo. They can read the ancient, now forgotten, arakashan scripts and attempt to teach and clarify arakashan traditions. They are considered so steeped in Velo that Velo gives them powers similar to Sourcery, but considered different from it. However, because of these abilities the manikix live separate from arakashan society.

Language

Arakashas speak Arakashai, and the common tongue. Arakashai is a short guttural language that others, especially Civakxys, have difficulty learning.

• “Sar”verb, “blood bonded”
• “arakis”verb, “to give birth”
• “a”a verb that when followed by a pronoun signifies lack of ownership “to have not”
• “anu”a verb that when followed by a pronoun signifies ownership “to have”
• “Naskara”is a pronoun meaning “one” or “ one who”
• “naan”an article signifying the present tense “now”
• “shihm”season.

Sample Names

• Sakarr Bakis
• Ankunarr
• Volknix