Thousands of years ago, a group of jasadis were fleeing some great danger that is forgotten to time. They fled into the desert, but the danger did not stop. They fled further, then further still, until they came to an area the danger would not come. It was then they saw for the first time the massive sandworms that rose up and drove the dangerous pursuer away. To this day, they remain in this region for fear if they leave the protection of the sandworms, the danger will return. And they may not be wrong.

Despite this, they also live in fear of the sandworms, for they lack the ability to communicate or interact with them as do the anzilaq peoples. A small nation, they live in east-central Mahad, in deep deserts where the sandworms dwell. Every tribe is led by the eldest, who is seen as the best survivor of the group. They command the most elite warriors in the group, the scorpion warriors, who ritually sting themselves with scorpions before every battle and wield shamshirs. These elite soldiers protect the tribe from outsiders and maintain control for the eldest. Lower ranked warriors serve the scorpion warriors, but do not perform the scorpion ritual (they are considered of jackal rank) and wield whatever weapons they can get. A small group of other elders--not all elders, but those close to the eldest socially or politically--make up a small ruling class for each tribe. They own slaves--always outsiders--but every slave is given seven opportunities for freedom (see below).

Within the tribe, there are many different roles, but all center on survival. The most powerful non-warrior role is that of diviner, those who find water. They are considered sacred, almost divine. They are priestesses (see Religion below).

Next are the camel-herders (who are also the merchants of the tribe). The camel herds are the heart of the tribe's survival, work, and trade; they are also the reason they travel so much, going from market to market, oasis to oasis, grazing ground to grazing ground. Most eldest come from the camel-herders, who are not weak merchants but pragmatic and strong. Every sakinrimall is a warrior of some kind. Camel-herders favor rifles. They also own slaves.

Then there are the commoners. They can fight and survive, but they have no formal weaponry. They are the jackals of the tribe. (Indeed, most keep jackals as pets.) They do not own slaves, but they benefit from not having to do "slave work", which is usually the most dangerously wasteful of water (heavy lifting, building, and carrying). Common roles include caretaker, weaver, healer, crafter, smith, gatherer, potter, basketmaker, dyer, and singer. Most, though, are just those who help with the camel herds.

Music is a major part of sakinrimalli culture; they sing the sun up and down, sing in praise; sing in celebration; sing for the sandworms; sing for their trading partners; sing for their children.

Children are raised either by slaves (for elders, scorpion warriors, or camel herders) or their extended families. Choosing to have a child is always seen as a major decision, as it often means rationing, special dispensations, and more need for water. One may not get pregnant without permission, or one will be banished. Children are taught survival skills as soon as they can walk. They are taught how to recognize the trembles of an approaching sandworm. They are taught how to spot water, how to watch birdds, how to tell a mirage from real water, how to catch scorpions, how to tame jackals, how to tend camels, how to make clothing that helps with the heat, how to see at night, how to warm themselves in the cold night, how to follow the stars, how to read the clouds for potential rainfall, how to find seeds and fruits, which plants are safe, which are poisonous, which are special, how to weave and smith and make tents, how to run over sand safely, and above all, how to preserve water.

If they are children of camel herders or elders who were camel herders, they become camel herders. If they are children of scorpion warriors or elders who were scorpion warriors, they become scorpion warriors. If they are children of diviners, they become diviners. If they are children of commoners, they become commoners. If a slave gets pregnant, they slave is banished. Roles tend to follow families among commoners, too, but there is more freedom to change.

Once a child is 16, they are put to a test of survival. They are sent into the desert for ten days. If they return alive, they are considered adults. If they return thriving, they are considered special and given a chance to train for a higher rank. If they return unable to contribute to the tribe (due to injury, illness, or other disability), they are tended until they are able to contribute. If they can never contribute, they are killed out of mercy (this is done to anyone who cannot contribute). If they return late, they are not considered adults; they must try the test again the next year. If they fail for five tries, they are banished.

Tests are a major part of sakinrimalli culture. They do not just test for coming-of-age. To become a scorpion warrior, one must pass ten tests of pain, skill, survival, and strength. To become an eldest, one must survive for 100 days on one's own in the desert before one is 100. To get married, both must pass a test of commitment. To become pregnant, one must pass a test of worthiness. And so on. Major life events and minor life events often involve tests. Parents informally test children all the time. Failing a test means either a setback in rank, a requirement to try again, a debt owed, a punishment, or a need to pass a more difficult test.

Debts are counted in tasks (most common and cheapest), coins (less common and considered crude), or water (precious beyond measure). To owe water is to owe one's life. Elders and scorpion warriors are automatically owed water by the tribe; the scorpion warriors and all other warriors in turn owe their water back to the tribe. This is a vow to fight for the tribe.

Conflicts with other sakinrimalli tribes is not uncommon. It is only rarer with outsiders because fewer outsiders interact with them at all. They are fiercely territorial, distrustful, and driven by scarcity. Captured sakinrimallis become part of the tribe or are given back; captured outsiders are enslaved. Conflicts almost never escalate into a fullscale war--that would mean extinction for the nation--but they can end in bitter feuds and grudges. There are many stories of feuding tribes killing each other off and more of lovers from feuding tribes running away to a third tribe together.

Survival is their main motivation. They came into existence in a desperate bid to survive, and that mentality has followed them ever since. Because of this, they have come to rely on themselves and they have a deep distrust of outsiders.

The desert protects them and kills them. It is a cruel god, but a just one. The desert provides protection from the outside dangers. Hamsat Baeida is a massive sandworm god in their eyes, one they honor as the embodiment of the deep desert. Worship of Hamsat Baeida is one of hard sacrifice, bodily mutilation, and spilled water. In their view, the oasis in the desert represents the kinder side of Hamsat Baeida, who is part of a mother goddess who manifests as these small reprieves. They are one and the same, and yet different. From both of these or just the mother goddess came one who gave birth to their ancestors, Phryscara, whom they also worship. This is combined also with the other ancestors, whom they view as guides and spiritual go-betweens. Though the camel herders often honor Ba'Kal as well, she is not considered part of their central faith. Instead, she is prayed to for good deals when trading.

Diviners are the spiritual leaders of every tribe. Their ability to find water is seen as a sacred gift from Hamsat Baeida/the mother goddess, and honoring them and the ancestors is how that gift is preserved--and thus how the tribe is preserved. To honor them, they take a special pot called a wiea'an and every member of the tribe spits into it. The more spit given shows the confidence of the provider that they will not need the water. Thus, commoners who do hard work and lower ranked warriors spit less, while scorpion warriors who pride themselves on enduring anything and elders and camel herders who do less work provide more and get more honor. Diviners do not spit; their water is too sacred. These spit jars are sealed and carried on a special camel, only to be drunk in times of the greatest desperation. After a year, if they have not been needed, they are poured upon ground that has been disrupted by a sandworm in order to "feed" the sandworm (and thus Hamsat Baeida).

Diviners also over see marriages, births, funerals, executions, and major tests. Every ritual involves preserving water as much as possible. Births see the diviner gathering lost water from the mother. Funerals and executions involve gathering water from the dead, desiccating them. Marriages see the diviner rationing out celebratory meals and drinks. Major tests see the diviners guiding all in how to best conduct the test.

Every year, at the first rain, the diviners perform a complex dance that ensures a good year. If a drought hits that lasts more than a year, the diviners do a special dance to bring the water back.

Due to their harsh cultural laws, they are often seen as barbarous by outsiders who do not understand what it takes to survive in the deep desert. In turn, they view outsiders as weak. Their sharing of spit has become distorted into rumors of cannibalism. They trade with other nations often, but they do so ruthlessly, trying to get good deals not out of greed, but out of necessity for survival. Those who trade with them thus view them as greedy. And because they enslave outsiders, they are seen as villains by many. They, in turn, trust no outsiders.

Though their distrust remains, they do view Iniselis as impressive; they acknowledge that anzilaq nations are great survivors and are impressed by their power over sandworms. They view them as sacred warrior nations. Still, they are not to be trusted.

When they capture outsiders in battle, they immediately enslave them. Once they are brought back to the tribe, they are given a week to adjust and rest and heal before being put to work. If they attempt to escape, they are allowed to escape. It is a waste of water to chase someone intent on dying in the desert. This is the first chance for freedom a slave is given, and it is always present. If a slave indicates they have money or other valuables to trade for freedom, they are told they will be able to do so after a year of work. If they survive that year, their cost is weighed against the work they contributed. If they contributed a lot, their price is low. If they were a burden or simply did not do much, their price is high. If they indicate they have others in another nation who will ransom them, the same process is done. Either way, purchasing freedom is their second chance for freedom.

After three years as a slave, a slave may ask to be tested. There are three tests: bravery, value, and loyalty. Bravery requires that they can face the agony of the scorpion. Value requires that they show that they can provide water to the tribe somehow. And loyalty requires that they prove that they will not harm the tribe by serving as a common warrior. This last is only allowed rarely, and if they work as a warrior for a year and do no harm to a sakinrimall, they are returned to their people at the first opportunity. Those who past the tests of bravery or value are allowed to become part of the tribe as commoners who are not allowed to reproduce, marry, or own property. These are the third, fourth, and fifth chances for freedom.

The sixth chance for freedom is if they are chosen to father a child on a sakinrimall. This is offered if a sakinrimall takes an interest in them and if they have survived three years as a slave (for only then are they worthy).

The seventh chance for freedom is ever present: a slave may always request and receive death.