Within the First Nation of the shemir, there are twelve tribes:

• Tsoho: considered the oldest tribe, the tribe of the Alpha Shemir
• Na Farko: the first tribe to split off, they became their own tribe upon a dispute over basic resources
• Halitta: those who split from the Na Farko to go back to where they came from but found they could not
• Duniya: those who split from the Tsoho to wander the world but came back
• Kirkira: those among the Halitta who went their own way over creative differences
• Tsari: those of the Tsoho who split to focus on the design of their community
• Na Asali: those who split from all tribes to return once more to their origin, but could not
• Gini: those of the Tsari who went on to build the community
• Magini: those of the Gini who did the building but did not like the result
• Siffar: those among the Tsari who wanted too many changes to the design
• Uwa: those of the Tsoho who wanted to focus on the hunt
• Uba: those of the Tsoho who wanted to focus on the gathering

These ancient meanings and roots are well remembered, but generally not definitive any more. Instead, each tribe differs slightly in customs, stories, clothing, and language. These differences are very noticeable amongst the shemir but not at all among outsiders.

Majalisa and Shawara
Each tribe is similarly structured: a council ( majalisa ) of elected elders (at least three Ages old) leads, supplemented by a group of younger shemir who study under the elders and represent the modern outlook of the world. This supplemental group is called the shawara. The shawara is elected by their peers in their age group. The majalisa is elected by the entire tribe. Tribal duties are all family-related: raising children, caring for the infirm, planning and executing festivals and celebrations, watching out for disputes or problems among family members, arranging community support for emergencies. The majalisa and shawara are responsible for making sure these duties are handled well.

Members of both councils may be recalled at any time by demand of the tribe. If a member of the tribe has a complaint about a member of either council, they go to the other council to make their demand. A recall period follows during which the community discusses the issues, and the council where the offender is not decides their fate. Their decision can be overturned by overwhelming tribal support.

The tribes elect two elders each to the national council. The other eight national councillors shift between the tribes on a millennial rotation.

Jarumawa
Every tribe has a small force of warriors, called jarumawa (plural) or jarumi (singular), who serve as a militia and police force. They handle crimes and the defense of the tribe. Each tribe's jarumawa use a different weapon:

• Tsoho: spear
• Na Farko: quarterstaff
• Halitta: broadsword
• Duniya: dagger
• Kirkira: handgun
• Tsari: rapier
• Na Asali: sling
• Gini: club
• Magini: hammer
• Siffar: chakram
• Uwa: bow and arrow
• Uba: net and trident

The head of the jarumawa is called the sarki. The sarki is an elder jarumi who is skilled in tactics, administration, and dispute management, and they are elected out of the jarumawa by the jarumawa. The sarki answers to the majalisa.

Haraji
Every member of the tribe must pay a small portion of their wages, if they have any, to the tribe every year. This haraji goes to funding the needs of the tribe. Those who cannot pay their haraji are forgiven, but those who can pay but do not risk banishment from the tribe if they are consistent and have no legal reason. This is decided by the majalisa, as is the rate of the haraji. The shawara is tasked with the accounting on the treasury of the tribe.

Symbols and Traditions
The tribes each have their own set of symbols and traditions. The main symbol of a tribe is their alama ce:

• Tsoho: whitebeam tree
• Na Farko: beaver
• Halitta: elk
• Duniya: lapis lazuli
• Kirkira: yale
• Tsari: rhododendron
• Na Asali: amphisbaena
• Gini: ailsilver rod
• Magini: hammer
• Siffar: sphere
• Uwa: simurgh
• Uba: chamrosh

Their alama ce are extremely important and held sacred, and anyone who defiles or insults the alama ce is an enemy to the tribe. Wars have been started over this. The tribe uses images of their alama ce in ceremonial clothing and formal attire, on banners and signage, and in architecture. Every tribe has a singular example of their alama ce kept by the majalisa that is considered the original (even if this is not possible--the Halitta eat theirs every year). This alama ce is only brought out on special holidays or ceremonies.

Each tribe has a unique relationship with their alama ce beyond these basics. The Tsoho make jelly from whitebeam berries and use their trees for special carvings and sculptures. The use of the tree is considered more sacred than growing or tending it, though the latter are also revered. The Na Farko respect and revere beavers, but they do not keep them as pets; they let them live as intended in nature and honor them from afar. Wearing beaver fur is not allowed among them, nor eating beaver meat. The Halitta, however, honor the elk by eating it, wearing its leather, and herding it. The elk is even ridden by the Halitta. The Kirkira have a similar relationship to the yale. The Duniya fashion their own lapis lazuli, using it in jewelry, pottery, and clothing, but must keep it polished, clean, unchipped. The Tsari have massive rhododendron gardens which they tend fervently; flowers are only picked at special times and worn at special times. The Na Asali keep only one amphisbaena and otherwise only interact with them via images and illustrations. If they find one in the wild or elsewhere in the world, they revere it, help it, but do not try to own it nor bring it to their homes. The Gini use ailsilver in their building and designing, but rarely let it form a rod except in special circumstances, but the Magini use hammers all the time, favoring them for all work if possible. A well worn hammer is more revered than a new one. The Siffar use spheres in all of their designs, buildings, sculptures, imagery, etc. Spheres are omnipresent. Both the Uwa and the Uba, however, treat their respective alama ces as people, as members of the tribe. They allow them in if they wish to be, but never force it.

The traditions of each tribe vary. They have their own holidays, their own customs for courtship, their own teachings to their children, their own histories, their own rituals of initiation. Most are similar, but variations are important and respect for those variations keeps the tribes at peace.