Overview of the Rokininuwe culture

• Individually the people of the Rokininuwe culture are identified by the term Rokini (literally person or individual). Nuwe, being the word to describe a collective or network is easily added to to the term Rokini to create implicitly the idea that the culture is understood as a collective of individuals. The understanding of connectedness with other autonomous individuals drives the Rokininuwe's underlying ideology of the importance of collective action for the good of all.
•  The Rokininuwe culture exists in an environment composed of countless rivers and waterways. The area occupied by the Rokininuwe people is of temperate climate with long spring and autumn seasons punctuated by short winter and summer seasons of little extreme. The world is still heavily forested outside of major population centers with large collection of deciduous trees. 

(http://ths.sps.lane.edu/biomes/deciduous3/deciduous3.html)

• Small communities are guided by managers known as Rokinigoz who are able to secure such a position due to their ability to bring community members together to work constructively for the common benefit. Small communities are subsequently brought together under a central governmental which is identified with the same term as the collective culture, Rokininuwe, reflecting the belief that the society and the people are the same. 
•  Dedicated to the ideals of science, engineering, and mathematics the Rokini have striven to become the masters of their environment. Infrastructure construction and advances rate as the highest expenditure of of energy and resources for the people. In return levees, dams (for hydroelectric power generation as well as irrigation) roadways, and bridges have led to prosperous lives for the Rokini. 

(http://www.whyhydropower.com/HydroTour3d.html)

• Access to resources and education are open to all. The Rokini operate under a doxic understanding of the principles of baseline communism which follows "from each according to their abilities to each according to their needs". It is commonly accepted that all members of the society are not equal in all ways, and that to pretend this were the case would lead to vast inequalities in the accumulation of goods and relationships. Those with access to more things are expected to use that access to benefit those without such easy access. In this way the Rokini actively protect against the establishment of social classes and inequities between people. 
• There is much stigmatization tied to the act of attempting to acquire large stores of 'things' and rise above others in the society. In such an event it is said that that individual is attempting to act as "Rokininuwe" - In essence it is understood that the single individual is attempting to become sufficient and powerful in a way that only the collective of all the individuals should be. This is somewhat alike to the idea put forth by Durkheim that the society is god. In this case, though the Rokini have no official deity, the understanding of Rokininuwe is like that of a god. When one person attempts to make themselves like the whole of society, or like a god, it is offensive and intolerable to the rest of society. The offender has their property seized and distributed to those in greatest need. 
• Rokininuwe culture operates under the idea of a human economy rather than a commercial economy. The primary concern in the trade of goods or services is not that any inherent value of a commodity be matched with other goods or money but in the webs of relationships and binding cooperation which are built through such exchanges. Similar to some cultures on Earth today in the language of Rokininuwe there are no words to signify lend/borrow or sell/buy. 
• Rokininuwe culture has also adopted a base 12 mathematics system in the belief that such a system is more easily taught to children and is also more easily applied to everyday life. This highlights the belief in open and fair access to both education and knowledge. 
• The construction of dams for hydropower and irrigation, among other uses, has become a very important aspect of Rokininuwe culture and language has begun to change to reflect that reality. Rokininuwe culture has always had multiple ways of describing and discussing water (janto) including jantokinden (deep water), jantozant (fast running water) jantochidlo (clear water) and jantotroon (murky water), but with the advent of constructing dams and the creation of lakes behind the dams new forms of water have emerged including jantorozim (powerful or electric generating water), jantodrazen (farming water), and jantobwudie (or recreational water) among others. This reflects a belief that water is a thing with the ability to be many different things and possess many different meanings at the same time. The act of creating single new words out of separate words (like jantokinden) also reflects the idea that the idea that the water is deep, fast, or clear is just as important to what it is as the fact that it is water. 

background image (http://www.erh.noaa.gov/nerfc/CoEdams/lvl.gif)