Rokininuwe cultural elements

• Children in the Rokininuwe culture acquire language at much the same rate and in much the same manner than children do in human populations. The pharynx, larynx, glottis, tongue, lips, teeth, and nasal cavity are all as important in Rokini speech as in human speech. Infants tend to make the same or similar prelinguistic sounds as human children with much babbling and cooing.
• Children are introduced to, and taught language by, their parents. Most parents interact with their children using a form of 'baby talk' as it is not necessary for infants or small children to speak with perfect inflection or intonation, this is something that will be acquired over time. Since the Rokini people and the Rokininuwe culture are the only ones present there are no alternate languages to teach or learn. 
• Certain metaphors work to maintain order and structure within the society. For example when someone is said to be becoming 'like Rokininuwe' it is understood that they are attempting to make themselves significantly more important than other members of the society and are appropriatley chastised. Similarly someone described as 'jantozant' (fast running water) is often considered difficult to work with cooperatively. An adult said to act as a 'kagraz', or a child, is considered to be quite irrational and illogical, possibly even selfish. Such behavior is fine for children but not considered acceptable for adults of the Rokininuwe who value science and rational thought. Conversely to act as a 'rozit' (dam) is a special form of giving of oneself to the community, involving herculean effort, and is quite admirable. Someone acting as a 'tazzin' (bridge) is similarly seen as favorable but this person is liked for their ability to rise above personal feelings and bring distant groups and people together for a common goal. 
• The Rokininuwe have sought to catalog as many emotional states as precisely as possible so that they can be spoken of in a logical and rational manner. Unfortunately lived experiences that are not understood to fall neatly into one of the catagorizations are sometimes relegated to 'kagraz' behavior in adults and they may face cultural recrimination of a sort. 
• It is specifically the technology of infrastructure that has influenced language either in the identification and naming of new types of water: 'jantorozim' (water that generates electricity) or the creation of new words like 'rozit' (dam) and 'rozitrozim' (dam that generates electricity). 
• Neologisms include ideas like the popular saying 'prenotoz' (the future is now) - the abstract modifying term for something which will happen in the future is turned into a subject and modified to signify the idea that technology has become fairy advanced for the Rokininuwe. 'kagrazvimine' (child time) is a special term that has appeared recently to denote the time that adults do not act in rational or logical manners. It challenges the old metaphor of acting like a 'kagraz' however and is used to illustrate that such action does not often last for long and that there may be no need to reprimand the individual in some way. 
• Much of the slang register continues in this way creating new compound words out of words, that are generally believed not to be compoundable, and thereby repeatedly challenging the status quo of the Rokininuwe. 
• With their interest in being as precise as possible the Rokininuwe has created detailed word lists to describe everything from race, to sexual orientation, class, and gender. Because of the overlying cultural belief of importance of all individuals and the overall importance of harmony of the collective there is no value placed on such distinctions. Such categorization words are seen as merely tools to facilitate faster communication and understanding of specific individuals.
• The most political aspect of the language of Rokininuwe then is that it is so actively apolitical. It is not that the people do not have propensities to calculate or to pass cursory often irrational judgements, they do, but since they know this they use language as a tool to actively guard against allowing such prejudices or beliefs from becoming too strong in their minds or in their culture. 
• Advertisements, when they are seen, take the form of messages aimed toward facilitating group cohesion. New equipment or infrastructure developments will be displayed as 'helpful' or 'important' for the group as they will make lives easier for all. Such advertisements are usually put together by the 'Rokinigoz' in an effort to bring group cooperation together for more projects in the future (the ability to put projects together is, of course, how they became 'Rokinigoz' in the first place). 
• Advertisements for personal property tend to be much more subtle and may not be recognized as conventional advertisements. This is almost exclusively done through word of mouth, or if in print, television, or radio what is being advertised must be done in a very indirect manner. This is because the idea of acquiring property, for the sake of acquiring property, is not seen as worthy behavior for the Rokininuwe. However, it is also accepted that people do generally act this way. Advertisements for personal property, and the acquisition of said property, together inhabit a zone for Rokininuwe where what is real and what is ideal and what is real do not match up creating a kind of confusion for many. Ex. An advertisement for a new television will generally not focus on the distinct features of the television but speak of how it can be a tool for teaching (educational programming) or in bringing together and providing shared experience of watching a sporting event or other program.
• Rokininuwe people prefer to stand 18 inches to 2 feet apart when conversing. This is close enough for friendly gestures like handshaking but provides each with comfortable space for movement as they tend to be quite animated and talk with their hands to help give a more personal and emotional dimension to the exacting language they speak. 
• Despite the seeming drive to homogeneity the clothing and personal styles of Rokininuwe are quite different and unique to individuals. There is no harm in self expression unless there is a tendency to put oneself above others, and personal styles and preferences are not seen to have this effect.