Fast Facts
Height: ...................... 6"- 26"
Weight: Up to 1.5 lbs.
Life Span: Up to 100 arcs.........
Creator Ymiden
Notable Features Small, plant-like, flowery hair
Leader The Kufuato
Mostly Live In Magani, Desnind
Racial Bonus One non-arcana skill +25
Fast Track Skills Player choice of one non-arcana skill
Racial Abilities See Abilities Section
Notable NPCs Tunawa NPCs
Player Characters Tunawa PCs


History They said it was a secret, something that belonged to them that no one else could have. Moseke, immortal of life and earth, our mother, and Ymiden, immortal of summer and rebirth, our father. Between the two a blossom was born, love eternal. A great love. Yet secrets cannot remain secret forever.

Our cousins who were once human and later became known as the Sevir were adored by our mother Moseke; we were not around then. Designed as a gift following the blight of Lissara's malicious plague, our cousins met their downfall and we were supposed to be their rebirth. Heartbroken from the loss of her children Moseke wept while our father Ymiden was doomed to watch his beloved suffer. Just after the destruction of the Sevir, we were created. Moseke was mourning at the Ojọgbọn. Ymiden was nearby, torn apart by the sight of his love weeping for her children. It was then that he saw it, the small, twisted branch growing from the Ojọgbọn, shaped like a dancing child. The rising summer sun was its spotlight, causing the dew drops of the leafy hair to shine. This image caused Ymiden to create a smaller version of a human for his love. An individual with the ability to regrow in difficult times, an individual with a smile as bright as the morning sun. On this day the first of our kind was created.

The Tunäwä.

Ymiden presented the first of our race to Moseke. He called her Aläïwä Owọpọ (or 'tiny mother' in Xanthea). Moseke was overjoyed with Aläïwä, but her joy was clouded by the grief of losing her children and she soon turned her back on Aläïwä. Moseke worked by herself to resurrect the spirits of her lost children while Ymiden worked with Aläïwä. Together they built Magani, a small district surrounding the Ojọgbọn for our people to reside in. Upon the resurrection of the humanoid race now known as the Sev'ryn, Aläïwä was excited to celebrate with Moseke. Her family was whole once more.

For many arcs, Aläïwä lived happily. She awaited the day the district would fill with Tunäwä. It was only after ten arcs of loneliness that she realized Ymiden would not make more like her, he said she was unique and would not replace her with clones. Aläïwä was inconsolable and begged Ymiden to help her create more Tunäwä. The Immortal only agreed when Aläïwä said it would happen with or without his help. During the yaba daiv, Ymiden condemned Aläïwä to be cut into six pieces and used each limb of her severed body to create the Kufuato, the elders of the Tunäwä people. The Ojọgbọn became the budding ground for the Tunäwä.

Aläïwä’s arms grew the original Tunäwä that were interested in crafting and healing. Kufuata Onse became the Elder of Healing, as the left arm tended to cover the heart best. Kufuato Iranse became the Elder of Poisons and Antidotes, for he could be hard-hitting and soft spoken. Kufuata Okan, the Elder of Flowers and Trees, and Kufuato Apau, Elder of Fruit and Seeds, came from Aläïwä’s legs, as they were the closest to the earth. Kufuata Njama is the Elder of Spirits, and has a deep connection with Ymiden and Moseke. She was born from the torso, which protects the life force of all Tunäwä. Finally, Kufuato Karo was born from Aläïwä’s head and is the Elder of Seasons. He is the most revered of all the elders and is considered the leader of the Tunäwä people.

Appearance and Biology

Most Tunäwä stand anywhere between six to twenty six inches tall, have long, narrow limbs and sharp, fine features. They are made up of wood and water for the most part, and come in a variety of colours including brown, tan, green, and teal, which is why they are often compared to certain types of wood like oak, mahogany, pine, cedar, maple, cherry, and walnut. Ymiden designed the Tunäwä people in Moseke’s image, having always admired her exotic skin tone, seductive eyes, and lean form. It is rare that one will ever stumble upon a Tunäwä that is overweight. The teeth that line a tunawa’s mouth look like they’ve been carved from dazzling pearls and they have a thick vine in their mouth that acts as a tongue. Their eyes look glassy and are usually brown, green, blue, and yellow, but have been known to reflect many colours in nature. Both males and females within the race have very long, dark lashes, or eyes framed with what looks like black pencil liner, a naturally occurring trait that exaggerates their doll-like appearance and makes them very popular among children and slavers.

Tunäwä are not a fearsome race, in fact they are likely the weakest that make Idalos their home. While their bark is remarkably durable, they don’t have bones or muscles to help them perform great acts of strength. Instead they are gifted with golden sap that oozes out of their wounds and hardens to allow them quicker recovery than other creatures. This process can be faster or slower depending on the season. For example, during Cylus the Tunäwä’s body is considered to be in a sleep-like state, much like deciduous trees in winter. All of their energy is geared towards keeping them alive, whereas in the warmer seasons, they can heal twice as fast compared to others and nearly three times as fast during Ymiden. This ability also lets them attach lost limbs if done within three to four breaks after separation and an estimated recovery time of a trial or two depending on how soon the limb is returned. Even a removed head can be reattached assuming the body hasn’t been destroyed and they have a friend to help out (tunawa lose consciousness not long after losing their heads). In colder seasons, lost limbs can still be attached but this must be done promptly and may take until warmer seasons to become functional again. Action should be taken to prevent the tunawa from losing too much sap during a serious injury as losing too much can be fatal. Thankfully their sap is thicker than blood and hardens faster to make up for their small quantities of internal fluid.

It should also be noted that ripping off the limb of a Tunäwä is nearly impossible, about as hard as it would be to rip the arm off one of the taller races. Their bark is comprised of densely woven wood fibres that can take a beating and hold together through think and thin. The fibres can still be cut with a sharp blade and should probably keep their distance from sadistic Tall folk with daggers and swords.

Inside the Tunawa are a total of two organs, a smooth ember rock that acts as a brain and a pulsating gelatinous orb for a heart. The Brain sends information and energy through the sap and the heart circulates the messages through the body. Damage to either of these organs can without a doubt spell the end for a tunawa and it should be avoided at all costs. While a Tunäwä doesn’t need oxygen to survive they do photosynthesis and will become sick if they don’t receive enough sunlight. They are known to inhale carbon dioxide if under stress or fatigued despite a tunawa’s lack of lungs and they require no stomach or intestinal tract to process their food. Anything that goes into their body gets absorbed into their sap completely resulting in no waste production. If they get a disease it’s one a tree or plant would get rather than a mammal.

One of the most unique traits regarding the Tunäwä people is their hair, which unlike other humanoids across Idalos, can be made out of vines, moss, silk, roots, sprouts, bark, or any other naturally occurring substance in nature. Stranger still, the Tunäwä are known to grow flowers, fungi, leaves, seeds, and even small fruit in their hair. Their limbs and bodies are covered in a thin layer of smooth bark, considered to be their skin, which can wrinkle and grow coarse with age, often becoming brittle and covered in bryophytes, including lichens (the same substance that makes up a male Tunäwä’s beard), hornworts, and liverworts in their later arcs. Tunäwä with high status among their people who have achieved great things often have tribal designs carved into their skin using tools from their sacred tree.

Special Abilities

Tunäwä are extremely lightweight, which makes them resistant to fall damage. This comes in handy as the Tunäwä start climbing at a very young age and are able to get around the forest canopy very quickly using this trait.

The Tunäwä have a unique gift that allows them to ingest any type of poison without causing harm to themselves and in turn grow the antidote as a flower, root, fungi, or seed in their hair that can be ground up and mixed with other ingredients to make an antidote. Masters in Meditation or Gardening can grow an antidote almost instantly by remembering its texture and flavour, but for novices this process can take up to three trials (two for Competent and one for experts).

A Tunäwä can share the regenerative powers of their sap by wounding themselves or crying out the sap and bathing the wound of another in it. The sap will harden like a scab and protect the damaged tissue from infection while helping it heal as fast as a tunawa (see the appearance and biology section for more details) It's not safe for a Tunäwä to use this ability for anything other than small wounds unless they wish to sacrifice themself in the process.

A Tunäwä can imbue one of their flowers, leaves or mushrooms on their head with luminescence for three to four breaks to aid them in seeing in the dark. They usually need a full twelve breaks of sunlight or other form of natural light to recharge this ability. Unless they grow a bioluminescent algae which can back-fall in very dry or very cold seasons for the algae needs constant liquid to survive.

The leaves of a Tunäwä can be consumed by other creatures to provide relief of common cold and flu symptoms for up to four breaks.

Similar to how they can produce antidotes, Tunäwä can can also reproduce seeds for any fruit or vegetable they’ve eaten in the past. Masters in Meditation or Gardening can produce a seed almost instantly by recalling its texture and flavour, but for novices this process can take up to three trials (two for Competent and one for experts).

Tunäwä that are shorter than 13 inches tall can stretch their limbs by another foot in order to extend their reach. It’s not a very fast process (usually growing at a snail's pace) but is very useful for grabbing something just out of reach or performing something that is best done with longer limbs. After a few ticks, the arms start to ache and get progressively painful until a tunawa pulls their arms back to their usual length. Tunäwä that are 13 inches or taller are unable to stretch their limbs in the same way.

Tunäwä can naturally produce Ephemera for spirits to feed off of without realizing it. If they're happy they attract spirits of joy or spirits of sadness if they're going through a tough time. With all the spirits around a Tunäwä, one might find that people laugh harder around a more joyful tunawa or have a hard time restraining their anger around one that is upset . This of course, only occurs if the person in question is already experiencing these emotions, they are simply felt more around a Tunäwä. Unless blessed in some way, A Tunäwä cannot see the spirits they attract.

If a Tunäwä were to find itself in the clutches of an unpleasant Tall Folk, they use their ability to throw their voices and mimic animal sounds to catch their captor off guard. Receiving the piercing howl of a wolf are a Goat cry directly in the ear canal is never a pleasant thing. (more info in the communication section.)


Tunäwä can under no circumstances learn to use Domain Magic because sparks refuse to latch onto them. In fact, the aversion is so strong that Tunäwä have the ability to repel some magics and even be immune to the effects of others. The list below details how they resist certain magics in different ways:

  • They cannot be flayed at all by Aboration
  • A becomer cannot use a tunawa as a totem
  • Tunawa cannot be made into thralls and Tunawa repel Thralls making a tunawa nearly impossible to attack with one. if a Necromancer were to try to use their rotting affects against them, The tunawa would feel no ill affects.
  • Any attempts to use Grafting on Tunawa will be met with failure.
  • Tunawa cannot be shackled by Abrogation and they repel shields.
  • The elements conjured or manipulated by Defiance will be pushed away from the Tunawa by an unseen force.
  • An Empath seeking to manipulate a tunawa would find that they have no tangle to use, making the magic useless on them.
  • An Attuner would discover that a tunawa's frequency is that of a spirit but Tunawa can resist deeper prying beyond that information if they don't willing allow it.
  • Rupturing isn't interrupted by Tunawa, they can use a mages portals without incident.
  • Alchemy and Ensorcelling are considered "Practices." and can be learned by Tunawa .

Starting A New Tunawa PC

  • Please note that a Tunawa PC may take the Tunawa Pack Starter Pack.
    • If you are unsure what a Starter Pack is, then read about it here

Perception of the World

Tunäwä are popular among slave traders and are often sold on the black market to those willing to pay the highest price. By the majority of humanoids, the Tunäwä are viewed as pets, kept in bird cages and used for their special, racial abilities. Doctors are among some of the guiltiest for keeping and using the Tunäwä to mass produce medicines and antidotes they can sell and make profit from. Coin means little to this race who are known for the love of foraging and reusing materials from nature to craft new and interesting things. It is rare for a Tunäwä to take a job, though many roamers have been known to do the odd job here and there, usually related to something they are good at.

Most believe the Tunäwä’s size has always put them at a disadvantage, but this race sees things differently. Due to their size they make excellent spies, and with their ability to remain quiet and well hidden, it can be difficult to know whether or not one is being followed by these tiny masters of stealth. “The trees are listening” is a term used by many who know of them, and more often than not it is true, as Tunäwä are so widespread now that is it almost impossible to walk into the woods without being noticed by one.

Culturally, the Tunäwä work on a bartering system, trading for most of the things they need or offering up favours for specialty items they long to get their hands on. Fond of gossip, rumours, and stories, Tunäwä are also prone to falling prey to their own curiosity, which often lands the younger generations in hot water, as they are tricked into things very easily. For older Tunäwä, however, this works in the reserve, and some of them can get quite crafty, earning the race the title of tricksters. One thing most people understand about the Tunäwä is their love of laughter and song, and it is said that a happy Tunäwä is a singing Tunäwä. When kept in captivity, the Tunäwä are likely to become extremely depressed and stop singing, talking, and experience a loss of appetite. When this happens, their limbs will stiffen and become brittle, and all of the flowers, seeds, fungi, and other little treats that grow in their hair will wither. Cruel Tunäwä slave owners are rarely successful ones, and effort must be put in to ensure their “investments” don’t sink into depression.

General Society and Culture


Their favourite foods include nectar, honey, fruits, many different plants and edible flowers, some insects, minerals, and water. The Tunäwä love sweet, foods that a high in natural sugars, such as fruits, and more specifically, berries, citrus fruits, grapes, mangos, cherries, pears, and apples. They get their protein from insects with some of their preferred options being ants, beetles, flies, locusts, spiders, caterpillars, grasshoppers, termites, and crickets, which are one of their favourites, said to have a nutty flavour often compared to seaweed. Another treat they enjoy is jerked worms, snails, and slugs, all three of which are usually well salted. They absorb water through their feet and can go up to thirty trials without a drink, but will start to suffer and eventually perish if they are allowed to dry out.


Yaba Daiv: This tradition literally means “cut” and “bury”. It is the process of blooming where a Tunäwä pair make the long and difficult journey to the Ojogbon Tree, known as their breeding grounds, pollinate a seed, cut it away from the female’s hair and bury it in the side of the Ojogbon tree where they must wait thirty trials for it to sprout. Family groups often return to the same part of the Ojogbon Tree to plant their seed and watch it grow into a new sapling until it is old enough to take from the tree and raise in their preferred part of the forest.


Unlike other humanoids, Tunäwä are not ashamed of their nakedness and often do little to cover themselves up, though they are fond of decorating themselves with moss, bird bones, spiderweb, silk, cotton in its raw form, flowers, leaves, small shells, dried insects, butterfly wings, and even colourful bird feathers. They are famous for making material from flax and other plant fibres and slavers will pay good money for crafty individuals, as humans like Tunäwä to work on clothing as they make very good seamstresses and tailors. The Tunäwä do not like metals and seldom include these materials in any of their designs.

Arts and Crafts

Their artwork and crafts are fine and detailed. Tunäwä like to designs pictures in spider’s webs where they often spend hours pinching the individual strands together in order to achieve the desired picture. With these webs they make portraits of loved ones or pets. They decorate their homes with these works of art and like to forage for different things outside, such as colourful beetle shells, dried leaves or flower petals that they ground down to make special paints with, and ink they can use to paint or draw with using the finest of bird feathers. The use stingers from dead bees for stitching, and prefer to make their own thread using what they know. Ymiden is when they do most of their crafts, decorating the Ojogbon tree with their art.


Tunäwä prefer subtropical climates and are most likely to travel to warmer parts of the world, usually in central mid west, or eastern Idalos if they are to stray from their roots in Desnind. They have been known to take boats, mounts, or simply walk wherever it is they want to go. Some of their more popular mounts include squirrels, toads, birds, bats, lizards, large spiders, and Zippers, which are big, brightly coloured dragonflies native to Desnind that move very quickly. For larger Tunäwä they may ride large dogs, ponies, tamed boars and giant birds.


While Tunäwä are a peaceful people, Idalos can be a dangerous place and it would be foolish to not find some way of defending oneself. Given how easy it would be for a Tunäwä to be trampled or punted by larger foes, The Tunäwä prefer to snipe their opponents with long range weapons above all else, often using mild poisons to paralyze or weaken their target from a safe distance. It is considered a great taboo to intentionally kill anyone, even an enemy for anything other than the hunt, so the Tunäwä typically aim to merely scare away or cripple their foe. Stealth, reconnaissance, trickery and clever use of traps are important aspects of Tunäwä strategy and are valued greater than weapon skills. Of course there are still brave and defiant Tunäwä who will charge into battle regardless of the risk, relying heavily on evasion and unpredictable moves to gain victory.

Cities Occupied

Magani is the ancestral home of the Tunäwä, but they have also set down roots in the forests across Idalos. This city is located near the Ojọgbọn, which is south of Desnind in the Southern Region.

Values, Religion, and Worship


Seasons, healing, poison and antidotes, flowers and trees, fruit and seeds, and spirits, as represented by each of the six Kufuato. Above all, Tunäwä cherish life and maintaining a balance between the world of man, and Moseke’s domain.


The Tunäwä hold Ymiden and Moseke on the highest pedestal although other deities may be revered.

Reproduction, Aging, and Death


This process, known as the bloom, can only take place in Desnind. A paired couple of Tunäwä, one male, and one female, will travel back to their birthplace at the site of the Ojogbon Tree during the season of Ymiden. The male grows a special, sweet smelling flower in his hair that buds in Ashan and opens in Ymiden to pollinate a single seed which grows in his partner’s hair. The seed is plucked out and planted in the mossy bark of the Ojogbon Tree. It takes thirty trials for the seed to germinate and sprout into the new Tunäwä who is then taken to be raised and taught by his or her parents for the next two arcs. Parents can tell which sprout is theirs by the unique flower that grows in the young Tunäwä’s hair which matches the father’s flower exactly. The sex of the new Tunäwä is decided by whether they finish sprouting during the day (female) or night (male), and can also be influenced by the weather. Though the Tunäwä are considered to be adult by the end of their second arc, they cannot reproduce until they are around fifteen arcs of age and this cycle can take place once an arc, and though most pairs only ever replace themselves with children, some Tunäwä couples have as many as a dozen sprouts in their lifetime.


Tunäwä finishing sprouting after thirty trials but are still considered and called ‘sprouts’ or ‘saplings’ for the first arc of their life. After the first thirty trials most Tunäwä are an inch tall but can grow anywhere from one to six inches each cycle so that by the end of their first arc they are between four and nineteen inches tall. By the end of their second arc they can be anywhere from six to twenty six inches and are considered mature by this time. Tunäwä stay with their parents anywhere from two to five arcs, and generally stay no longer than their first bloom, which for most takes place at the end of their fourth arc. They can live up to one hundred arcs, though most die of old age in their late seventies and eighties depending on how rough the lives that they led were. A Tunäwä who spend their whole life in Desnind may even live beyond one hundred arcs as something about being close to the Ojogbon Tree enables them to maintain a youthful appearance and vitality. An aged Tunäwä will often appear covered in moss or thorns which usually start occurring half way through their lives.


As a Tunäwä ages they become rigid and harden until it become impossible and even uncomfortable for them to move. Their limbs strengthen and fuse to their bodies until the become a straight solid piece of wood that is used by their kin to craft weapons such as spears, bows, and even instruments from, carved and shaped using Ojogbon tools. Blood sings to blood and these weapons are said to recognise their kin and can only be wielded by one of the dead’s descendants, likewise, a musical instrument born of this wood will only play for their kin. It is said one can tell when a Tunäwä has finally passed because the branch they become no longer grows any flowers and the thin layer of bark, or skin, peels back from the wood beneath. The wood that remains is treated with the utmost respect by the Tunäwä people, blessed and honoured with tales that celebrate their loved one’s live and past achievements through story and song. The wood chooses its own design and Ojogbon tools are merely used to find the spirit’s true shape.

Tunäwä who are put to death by flame (a practice that is only undertaken by outsiders, as the Tunäwä fear fire), have their ashes taken home and sprinkled at the base of the Ojogbon tree, where their people believe the spirit is transferred to give life to and strengthen the tree, often reborn again in a new sprout with memories of their past life that sometimes come to them in dreams. These Tunäwä, often referred to as ‘Teynga’ (meaning old), do not bloom and therefore are unable to reproduce, but accept their new lives as a second chance, choosing to share their knowledge of the world with the less adventurous of their race while doing their best to insure that history is not repeated.

Communication, Language, and Names


The thing Tunäwä are most famous for regarding language and sounds if their ability to throw their voices and master animal sounds, especially bird calls which they use to communicate with one another in the treetops. As masters of stealth it is said a man could spend his whole life in the forest without ever seeing or hearing one of the Tunäwä, but no man can step into the woods without being noticed by one of them.

This can be applied at fluent for a Tunäwä on top of their starter package since it acts more like an ability than an actual language.


Tunäwä don't have their own official language, instead using the Sev’ryn language of Xanthea to communicate with the locals and at times, each other. They have some trouble with the common tongue but eventually pick it up with a lot of practice. ‘Tree Talk’ (or bird calls) is the nickname given to their preferred language.


Most common names for the Tunäwä start with or contain the letters S, A, J, T, K, and O. It is rare that a name will start with or contain the letters B, Q, C, X, Z, and F. Names generally sound very soft, have two to three syllables, and can often draw inspiration from nature, such as, Koral, Sunja, Jovine, Kato, Jornet, Ojan, and Tama.

Folklore, Rumors, and Legends


Just like humanoids, the Tunäwä too like to keep pets, anything from the humble ladybug, to small tree frogs, and tiny lizards. Though their pets are free to come and go, Some people believe Tunäwä are able to understand what animals and insects are feeling or converse with them to some degree, these people would be wrong. Like a man can train a hawk to scout and hunt, the Tunäwä can train their pets to forage and spy, warning them about anything going on in the surrounding area, cause distraction, or lead I got them away from danger. A Tunäwä may be able to mimic animal sounds but that doesn't mean they understand animals or their feelings any better than other races.


There is a long told legend about the Tunäwä that is believed by few but spoken about by many. It takes place during the season change of summer to autumn when deciduous trees lose their leaves. Legend has it that it is the Tunäwäs’ job to pluck every single leaf from the trees, a task assigned to them by Vhalar, Keeper of Oaths. Though no Tunäwä have ever confirmed this fable, many believe that the race does seem more active during the fall and have been seen throwing leaves from the treetops to the forest floor.


This category has the following 2 subcategories, out of 2 total.