kavkema are primarily nomadic and preferentially travel in groups. The general claim is that the best number of kavkema for travel is two - the smallest possible number allowing that, should one be poisoned or trapped, the other might get them out of the resulting mess.
kavkema tend to live by an impromptu mixture of democratic group consensus and individual consent. It doesn't scale very well, but usually doesn't have to. As a general rule, they are quite shy to invoke authority or demand anything from the unwilling unless it is pivotal for group safety that they do so, meaning they err on the side of permitting eccentric behaviours. That said, they have an instinctual aversion to certain pushy behaviours from their fellow kavkema - likely because it would quickly unbalance their attempt at harmony - and may sometimes be a bit quick to distance themselves.
In many kavkem subcultures, ryrhakenema have de-facto leadership roles, either being the go to for all kinds of advice, or even expected to literally lead or guide the group through the perils that might otherwise await them.
Female kavkema make reproductive choices. It's natural for them to be in this position of authority - rape of kavkem women does not pay off, as they will simply destroy the resulting eggs.
They are nonetheless fairly fertile and do not have a 'heat' phase.
Generally speaking, eggs do not enjoy as strong a protection as one might believe. From an evolutionary point of view, mothers did not have the strongest possible emotional ties to eggs as to be able to destroy them if they were raped (and they do have the corresponding instinct). As such, there was ancestral precedent to egg destruction, and for maximal use of nutrients, the eggs were usually resorbed by eating them.
Culturally, many kavkema are anti-natalist - and it would be all of them if those resistant to the idea in absolution had not outbred those that were steadfast in their view, but it is nonetheless a very common meme. This means that even eggs from voluntary couplings are destroyed and eaten surprisingly often.
In most (but not all) regions, eggs will be destroyed (but, due to lack of time, not eaten) in cases where Nayabaru attempt to get them and there is no quick way to get the eggs to safety instead.
Hatchlings are granted more protection, but they may also be eaten while they are too young to gather or hunt for food themselves (the first two or three weeks, depending on individual maturation speed). This is culturally accepted, but not usually practised - there is usually no need to do so. Evolutionarily, the basis for hatchling cannibalism came from when there were scarce resources (although in those cases, usually the eggs were already destroyed and eaten).
Generally, kavkema are fairly blasé about death. It's no problem from their perspective and may in fact be a pleasant thing if circumstances are torturous. So even adult kavkema are at risk of murder by their fellow kavkema, though this is strictly limited to situations where they would almost certainly agree that death would be the better fate.
kavkema abhor the idea of suffering, and optimise a few things in accordance to this abhorrence:
Two kavkem will always have some relationship between each other that they can put a name to. It will be one of the following:
Since most relationships are not based on emotional connections, relationships between kavkema don’t typically deteriorate. It's hard for an amanat relationship to revert to a se͡ira relationship - there's no particular reason to part ways, unless there was a grave error in assessment.
Similarly, yai-se͡ira does not usually revert to a se͡ira relationship - whatever triggered the change to yai-se͡ira can't very well be undone, after all. However, yai-se͡ira does have an emotional component which can wither. If trust between kavkema is sufficiently eroded, they may consider themselves only se͡ira. Coming to this realisation would be distressing for them, however, and they may try to prevent this from happening - it feels fundamentally unnatural to downgrade a relationship, and they may cling to it despite being emotionally incompatible.
Also worth noting is that the relationships don’t form a hierarchy. A se͡ira relationship is not considered inherently inferior to an amanat relationship - they fill different niches. Even a q'umok relationship is not necessarily inferior to an amanat relationship, except if the kavkem is so deprived of social contacts to have no relationships at or 'above' se͡ira.
However, given how valuable deep trust is amongst kavkema - even though most trust is given freely even amongst strangers, there is still a fundamental urge amongst kavkema to learn to trust each other further still - the most valued relationship amongst kavkema is that of yai-se͡ira (or amanata based on a prior yai-se͡ira relationship).