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Ryrhakenema (from ryrha (dream) and kenem (singer)) are kavkema specifically tasked with the keeping and telling of stories. Depending on regional habits, they may be religious leaders, sometimes even organisational leaders.
Ryrhakenema in general
With only very few exceptions, ryrhakenema carry a story staff, on which they indiscriminately write stories of both fact and fiction (not that these are easy to distinguish, although on a personal level ryrhakenema are quite interested in knowing whether a story is the one or the other, as they don't want to be misleading when someone else comes to them for advice).
To any who will listen, they tell the stories not only of the mythologies local to the area, but any known to them. They're expected to give spiritual advice to those asking for it, regardless of anyone's religious convictions or lack thereof.
Due to their elevated responsibility, ryrhakenema are less likely to commit qasai.
Ryrhakenema are the only meta-group of kavkema that frequently use cosmetics, using purples to designate their position to be immediately recognisable to kavkema they encounter, even without a story staff. Of course, this means they take a hit to their camouflage and they do get captured at a marginally higher rate than other wild kavkema, but it isn't so noticeable a difference that the practise would have died out. That said, this is more common in some regions than in others.
Asheenagiji ryrhakenema tend to be organisational leaders more than spiritual ones. If they are called upon as ryrhakenema specifically, they are expected to be historians - practical story-tellers. Deeply spiritual mythology is less appreciated on Asheenagiji than it is elsewhere, what with Shy͡ilun and Dynash driving many of the considerations of kavkema there. As a general rule (Nitish Ynas notwithstanding) the gods are considered fully tangible, whether as true deities, or simply as very powerful aliens (for atheist kavkema), and so the stories ryrhakenema could tell tend to be framed in a historical way, using as factual a language as possible.
Toward the 'west' and 'north' of Asheenagiji, the stories become more allegorical, then spiritual, the deeper one gets into the territories of Ne͡imakanaas̈ or Siri Akynkulla, but the general trend that the ryrhakenema hold practical leadership positions remains recognisable.
Meanwhile, the narrow geographic band that Nitish Ynas is popular in tends to deal with ryhrakenema much like Tabraan.
Cetaros ryrhakenema largely fill a bard-like role - more story-teller than religious leader, but no less important for it. They tend to linger with groups for a while, but also travel between them, either to search for the truth behind rumours or to outright search for and share new stories. They're rarely asked for any advice, but they are considered historians and expected to know much about the past of kavkem kind.
In addition to the historian/bard role, ryrhakenema interacting with or themselves believers in Kiivenara will learn to interpret the stars, and those steeped in the one or other way in Tkanala'ned take on the therapist role that the religion expects of them.
Most Sefusa ryrhakenema believe in Asara and thus make it their life's task to learn as much of the current and previous states of the world as they can. This makes them seek out as many different groups of kavkema as they can to learn about these things.
In consequence, the ryrhakenema on Sefusa are lone travellers with vivid markings, considered a little like oracles. They try to keep to rivers as much as they can without outright endangering themselves - this lets them find kavkema that have come to refill their rations, but also to be more easily found by kavkema looking for the advice of a ryrhakenem.
Vatenas ryrhakenema do not typically mark themselves, as they serve no pivotal role to Ne͡imakanaas̈. They do, however, tend to take a (large) territory they call their own, though they make no effort to dislodge anyone from this area - it is simply a place they decide to dwell in, in case the stories of the illusionary world should interest someone in their search for the truth, as that they might be more easily found by their brethren.
In addition, they often accompany other kavkem groups while these are in the area, giving what advice they can about the local idiosyncrasies.
Tabraan ryrhakenema are both religious and organisational leaders, travelling with groups of kavkema to guide them from sanctuary to sanctuary as the Vahrs̈elos flow of energies changes their location. As they tend to belong to groups more than roam around on their own, cosmetic markings to denote them as a ryrhakenem are unusual, but not entirely unheard of.
Ever since Tabraan is being reclaimed by foreign kavkem forces, this is less and less of an absolute, but it remains a recognisable regional trait.