The Anyanya (also spelled Anya-Nya ) were a southern Sudanese separatist rebel army formed during the First Sudanese Civil War (1955–1972). A separate movement that rose during the Second Sudanese Civil War were, in turn, called Anyanya II. Anyanya means "snake venom" in the Ma'di language .
97-670: The Anyanya was founded in 1963, as the Pojulu , Moru , Nuer , Lotuko , Madi , Bari , Acholi , Zande , Dinka , and other tribes from southern Sudan waged a war against the Sudanese government. The foundation took place after a meeting between southern politicians and military at the residence of Joseph Oduho in Kampala on August 19. Those present included Joseph Lagu , George Akumbek, Julius Moroga, and Severino Fuli. The Anyanya launched their first organized military offensive against
194-663: A central theme in most narratives recorded after the colonial period. One of the more famous accounts states: ... The Kalenjin originated from a country in the north known as Emet ab Burgei, which means, the warm country. The people are said to have traveled southwards passing through Mount Elgon or Tulwet ab Kony in Kalenjin. The Sabaot settled around the slopes of the mountain while the others travelled on in search of better land. The Keiyo and Marakwet settled in Kerio Valley and Cherangani Hills . The Pokot settled on
291-522: A common ancestor around 28,000 years ago, perhaps somewhere in the Sahel . Most Nilotic peoples have predominant to exclusive West/East African ancestry, although some groups display varying degrees of West-Eurasian admixture, mostly mediated indirectly through pastoralists from the Horn of Africa. In 121 African populations, four African American populations, and 60 non-African populations, results indicated
388-531: A day or so. "Lukonin " is also practiced, where two or more people agree to work in their farms on rotational basis. This system also saves time and effort. Women also do the same during preparation of land for planting and weeding of crops. Past colonial regimes did nothing to improve the Pojulu reliance on subsistence agriculture. Successive Arab governments since Sudan independence perpetuated this primitive mode of production. The continuous civil wars exacerbated
485-440: A girl and parents of a boy. When both families have agreed to the marriage, then the dowry is paid in installments until it is completed. This is normally in social, cultural activities. For example, dances, funerals, marriage ceremonies, schools or even at homes. Following this, contacts are initiated and in most cases through associates (friends, relatives or parents), love messages are transmitted to both parties. In this stage,
582-478: A goat because of happiness in a new family member being added to their number. After the traditions are performed, usually by women, a dance is staged when the women, their husbands and most of the youth in the location join in the dance and drink to the health of the newborn. Death, when it occurs—even in a natural circumstance of disease or old age—is usually attributed to some mishap and to it having been instigated. Family members have their heads shaved throughout
679-434: A high degree of admixture occurred during the southward migration of southern Luo. Kalenjin groups and Maasai groups were found to have less Bantu ancestry, but significant Cushitic ancestry. Physically, Nilotes are noted for their typically very dark skin color and slender, and occasionally tall bodies. They often possess exceptionally long limbs, particularly their distal segments (fore arms, lower legs). This characteristic
776-595: A high degree of mixed ancestry reflecting migration events. In East Africa, all population groups examined had elements of Nilotic, Cushitic and Bantu ancestry amongst others to varying degrees. By and large, genetic clusters were consistent with linguistic classification with notable exceptions including the Luo of Kenya. Despite being Nilo-Saharan speakers, the Luo cluster with the Niger-Kordofanian-speaking populations that surround them. This indicates
873-814: A mixed economy of cattle pastoralism, fishing, and seed cultivation. Some of the earliest archaeological findings on record, that describe a similar culture to this from the same region, are found at Kadero , 48 m north of Khartoum in Sudan and date to 3000 BC. Kadero contains the remains of a cattle pastoralist culture and a cemetery with skeletal remains featuring sub-Saharan African phenotypes. It also contains evidence of other animal domestication, artistry, long-distance trade, seed cultivation, and fish consumption. Genetic and linguistic studies have demonstrated that Nubian people in Northern Sudan and Southern Egypt are an admixed group that started off as
970-439: A new married woman uncomfortable. The new wife is kept under suspicion throughout her life in the household: Today, however, as a result of effects of civilization and the influence of religions such as Christianity, some of these 'problems' have been abandoned. Immediately after giving birth, the mother of the newly born child is confined in her hut or room for seven days but assisted by young children. She will have her meals in
1067-569: A place called Ramogi Hill, then expanded around northern Nyanza. The people of Owiny' ( Jok'Owiny ) and the people of Omolo ( Jok'Omolo ) followed soon after (1598-1625). A miscellaneous group composed of the Suba, Sakwa, Asembo, Uyoma, and Kano then followed. The Suba originally were Bantu-speaking people who assimilated into Luo culture. They fled from the Buganda Kingdom in Uganda after
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#17327653189301164-590: A population closely related to Nilotic people. This population later received significant gene flow from Middle Eastern and other East African populations. Nubians are considered to be descendants of the early inhabitants of the Nile valley who later formed the Kingdom of Kush , which included Kerma and Meroe and the medieval Christian kingdoms of Makuria , Nobatia , and Alodia . These studies suggest that populations closely related to Nilotic people long inhabited
1261-565: A prominent North African influence was noted. Haplogroup A was observed amongst 62% of Dinka, 53.3% of Shilluk, 46.4% of Nuba, 33.3% of Nuer, 31.3% of Fur , and 18.8% of Masalit . Haplogroup B was found in 50% of Nuer, 26.7% of Shilluk, 23% of Dinka, 14.3% of Nuba, 3.1% of Fur, and 3.1% of Masalit. The E1b1b clade was also observed in 71.9% of the Masalit, 59.4% of the Fur, 39.3% of the Nuba , 20% of
1358-691: A shared language. Since the late 20th century, however, social and physical scientists are making use of data from population genetics. Nilotic and Nilote are now mainly used to refer to the various disparate people who speak languages in the same Nilotic language family. Etymologically, the terms Nilotic and Nilote (singular nilot) derive from the Nile Valley ; specifically, the Upper Nile and its tributaries, where most Sudanese Nilo-Saharan-speaking people live. Linguistically, Nilotic people are divided into three subgroups: Nilotic people constitute
1455-499: A snake. Garang, another deity, is believed or assumed by some Dinka to be a god suppressed by Deng. His spirits can cause most Dinka women, and some men, to scream. The term Jok refers to a group of ancestral spirits. In the Lotuko mythology , the chief God is called Ajok . He is generally seen as kind and benevolent, but can be angered. He once reportedly answered a woman's prayer for the resurrection of her son. Her husband, however,
1552-516: A study on the genetic clusters of various populations in Africa. According to the researchers, Nilotes generally form their own African genetic cluster, although relatively most closely related to other Nilo-Saharan populations, more distantly followed by Afro-Asiatic speakers and Niger-Congo speakers . The authors also found that certain Nilotic populations in the eastern Great Lakes region, such as
1649-759: A three-decade war with Sennar over control of the White Nile trade routes. The Cøllø allied with the Sultanate of Darfur and the Kingdom of Takali against the Funj, but the capitulation of Takali ended the war in the Funj's favour. In the later 17th century, the Cøllø and Funj allied against the Dinka, who rose to power in the border area between the Funj and Cøllø. The Cøllø political structure gradually centralized under
1746-1342: Is a tribe of the savanna lands in the White Nile Valley , in the Equatoria region of South Sudan . They are Nilotic people and part of the Karo people—which also includes Bari , Mundari , Kakwa , Kuku , Nyangwara , and the Karo Tribes Of Omo Valley in Ethiopia such as the Banna, Hamer , Mursi , Kara , Dassanech , Arbore , Nyangatom known as the Omo Karo peoples. The Pojulu differentiate into smaller clans of Nyori, Morsak, Wonduruba, Mukaya, Goduck, Lobora, Moje, Mulusuk, Pirisa, Malari, Mankaro, Sadim, Jomi, Nyigo, Komojok, Limbe, Mundu, Jebele, Maranga, Donni, Gokoni, Borri, Moyita, Gojang, Liggi, Soka, Yondoru, Mijibura, Wande , Wuji, nyainga, kweresak ,Mundu ,Dongoro, Lumuro, Soka, Jamara, Gbotoro ,Yaribe, Morsak, Gerim , Wolungu, Rongat , Mornyang , Bori, Goromu,, Mugga, Giwaya, Pokula, Limbe, Gokiri, Muring, Wolungu, Lowinya, Mojumalat, Kupera and many more. The majority of
1843-417: Is always assisted by a council of elders, who come from different clans or families. The criterion of choosing these people is wisdom, bravery, and experience in matters pertaining to the tribe. The Pojulu, like other Bari-speaking people, believe in a Supreme Being god (ŋun) who is the creator. They also believe in the existence of spirits of the departed ancestors. Many of these beliefs are now fading under
1940-687: Is an economy which aims to meet the daily food needs of the Pojulu community. Activities range from reliance on animal husbandry to total dependence on crop production. The Pojulu use human labor combined with the most elementary tools locally made. This primitive mode of production has always dominated the livelihood of the Pojulu. The Pojulu grow both staple and cash crops. The staple crops are for consumption and include cassava ( banda ) maize ( baya ), sorghum ( jeri ), simsim ( konyung ), beans ( janjaru ), cow peas ( loputu ), pigeon peas ( burukusuk ) and groundnuts ( pulu ). The cash crops include tobacco , cotton, coffee, and timber. The Pojulu people also harvest
2037-422: Is by parental consent, and it is considered the most advisable and preferable of all marriages. The main aim of the Pojulu marriage is to produce children. It is for this reason that the mothers of the girls are advised to be strict on their girls' behaviors and movement. They are advised and coached well to be good housewives and good future mothers. In a Pojulu family, there can be 'problems' which make lives of
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#17327653189302134-407: Is derived from several sources. The Pojulu language can be differentiated from all the other Bari speakers from the way they pronounce words, for example how other Bari speakers say their greetings or how each group socialize—such as along the roads from Juba up to Lainya and from Lainya to Bereka and Wonduruba. The pojulu land is a blessed place which has many various resources which are located in
2231-619: Is indicative of substantial historic gene flow from Cushitic-speaking males into these Nilo-Saharan-speaking populations. 67% of the Alur samples possessed the E2 haplogroup . The Y-DNA of populations in the Sudan region were studied, with various local Nilotic groups included for comparison. The signature Nilotic A and B clades were the most common paternal lineages amongst the Nilo-Saharan speakers, except those inhabiting western Sudan . There,
2328-769: Is subject to the one Supreme power of God. Nilotic people The Nilotic people are people indigenous to the South Sudan and the East Africa who speak the Nilotic languages . They inhabit South Sudan and the Gambella region of Ethiopia , while also being a large minority in Kenya , Uganda , the north eastern border area of Democratic Republic of the Congo , and Tanzania . The Nilotic peoples comprise of
2425-556: Is the God of the sky and rain, and the ruler of all the spirits. He is believed to be present in all of creation, and to control the destiny of every human, plant, and animal on Earth. Nhialic is also known as Jaak, Juong, or Dyokin by other Nilotic groups, such as the Nuer and Shilluk. Dengdit or Deng, is the sky God of rain and fertility, empowered by Nhialic. Deng's mother is Abuk , the patron goddess of gardening and all women, represented by
2522-592: Is the area that is believed to be their original point of dispersal, they constitute the second-most numerous group of peoples inhabiting the African Great Lakes region around the East African Rift . They make up a notable part of the population of North eastern Democratic Republic of Congo as well. Nilotic people numbered 50 million in the 21st century. The Nilotic people primarily adhere to Christianity and traditional beliefs , with
2619-596: Is thought to be a climatic adaptation to allow their bodies to shed heat more efficiently. Sudanese Nilotes are regarded as one of the tallest peoples in the world. Average values of 182.6 cm (5 ft 11.9 in) for height and 58.8 kg (130 lb; 9 st 4 lb) for weight were seen in a sample of Sudanese Shilluk. Another sample of Sudanese Dinka had a stature/weight ratio of 181.9 cm (5 ft 11.6 in) and 58.0 kg (127.9 lb; 9 st 1.9 lb), with an extremely ectomorphic somatotype of 1.6–3.5–6.2. In terms of facial features,
2716-825: The Dinka , the Nuer , the Shilluk , the Luo peoples ,the Alur , the Anuak , Ateker peoples , Kalenjin peoples , Karamojong people also known as the Karamojong or Karimojong, Chaga people , Ngasa people , Datooga , Samburu ,and the Maa-speaking peoples . The Nilotes constitute the majority of the population in South Sudan while constituting as a substantional minority in the countries of Uganda, Tanzania and Kenya. South Sudan
2813-507: The Sudd marshlands, which protected them from outside interference, and allowed them to remain secure without a large armed forces. The Shilluk, Azande, and Bari people had more regular conflicts with neighbouring states Most Nilotes continue to practice pastoralism, migrating on a seasonal basis with their herds of livestock. Some tribes are also known for a tradition of cattle raiding . Through lengthy interaction with neighbouring peoples,
2910-546: The 17th century had a population density similar to that of the Egyptian Nile lands. One theory is that pressure from the Cøllø drove the Funj people north, who would establish the Sultanate of Sennar . The Dinka remained in the Sudd area, maintaining their transhumance economy. While the Dinka were protected and isolated from their neighbours, the Cøllø were more involved in international affairs. The Cøllø controlled
3007-730: The Addis Abeba Agreement fell apart in 1983, marking the beginning of the Second Sudanese Civil War , the Sudan People's Liberation Movement/Army (SPLM/A) was founded. Competition between Anyanya II and the SPLM/A led to the eventual defeat of Anyanya II. Some of its members were incorporated into the ranks of the SPLM/A, and others were consolidated into a militia supported by the government of Sudan. Pojulu people The Pojulu (or Pojulu people)
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3104-533: The Arabs, the South Sudanese may have obtained new breeds of humpless cattle. Archaeologist Roland Oliver notes that the period also shows an Iron Age beginning among the Nilotic. These factors may explain how the Nilotic speakers expanded to dominate the region. By the 16th century, the most powerful group among the Nilotic speakers were the Cøllø, called Shilluk by Arabs and Europeans, who spread east to
3201-518: The Dinka and the dozens of ethnic groups among the Equatorian who are historically in conflict with the Dinka, such as the Karo, who include the Bari . Witnesses report Dinka soldiers threatening villagers that they will kill all Kakwa , another Karo people, for their alleged support to Machar and killing Pojulu people while sparing those who they find can speak Dinka . A UN investigation said rape
3298-743: The Kipsigis and the Lembus Nandi moved to Rongai area. The Kipsigis and Nandi are said to have lived as a united group for a long time but eventually were forced to separate due to antagonistic environmental factors. Some of these were droughts and invasion of the Maasai from Uasin Gishu. Geographical barriers protected the southerners from Islam's advance, enabling them to retain their social and cultural heritage and their political and religious institutions. The Dinka people were especially secure in
3395-588: The Maasai, showed some additional Afro-Asiatic affinities due to repeated assimilation of Cushitic-speaking peoples over the past 5000 or so years. Overall, Nilotic people and other Nilo-Saharan groups are closely related to Afro-Asiatic speakers of North and East Africa. Both groups are inferred to have diverged from a common ancestor around 16,000 years ago. Nilotic people and other Nilo-Saharan groups are also closely related to Niger-Congo speakers of West and Central Africa. Both groups are inferred to have diverged from
3492-550: The Nandi tribe, came from a wide array of Kalenjin-speaking areas. Apparently, spatial core areas existed to which people moved and concentrated over the centuries, and in the process evolved into the individual Kalenjin communities known today by adopting migrants and assimilating original inhabitants. For various reasons, slow and multigenerational migrations of Nilotic Luo peoples occurred from South Sudan into Uganda and western Kenya from at least 1000 AD, and continuing until
3589-576: The Nile Valley as far as southern Egypt in antiquity. Language evidence indicates an initial southward expansion out of the Nilotic nursery into far southern Sudan beginning in the second millennium BC, the Southern Nilotic communities that participated in this expansion eventually reached western Kenya between 1000 and 500 BC. Their arrival occurred shortly before the introduction of iron to East Africa. Linguistic studies indicate that
3686-541: The Nile and settled along the Eastern Bank of the White Nile. From here a second dispersion took place possibly due to pressure for more land. It is from here where the Pojulu (are believed to have) declared their independence from the major Bari group, broke away, crossed the Nile westwards and continued their journey up to Gumbiri near the present geographical zone. In the Gumbiri area, a third or final dispersion of
3783-461: The Nilotes are often subdivided into three general groups: A proto-Nilotic unity, separate from an earlier undifferentiated Eastern Sudanic unity, is assumed to have emerged by the third millennium BC. The development of the proto-Nilotes as a group may have been connected with their domestication of livestock . The Eastern Sudanic unity must have been considerably earlier still, perhaps around
3880-461: The Nilotes in East Africa have adopted many customs and practices from Southern Cushitic groups. The latter include the age set system of social organization, circumcision , and vocabulary terms. In terms of religious beliefs, Nilotes primarily adhere to traditional faiths, Christianity and Islam. The Dinka religion has a pantheon of deities. The Supreme, Creator God is Nhialic , who
3977-582: The Nubian Nile Valley. This interaction suggests that communities in the Lower Wadi Howar were actively engaged in trade networks, exchanging livestock and resources with these established cultures, thus integrating into the broader economic and cultural landscape of ancient Nubia. The evidence of cattle burials and the presence of pottery designs reflect a synthesis of local traditions and influences from neighboring cultures, highlighting
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4074-653: The Pojulu are an offshoot, are believed to have originated in the Kidepo Valley in the Kapoeta region. These Bari-speaking people were, however, forced out of Kapoeta and moved south and west by the Toposa, who are also believed to have migrated from Masindi port of Uganda. Being strong warriors, the Toposa raided and fought the Bari-speaking groups and took their girls, boys, women, and stock animals. Therefore,
4171-477: The Pojulu have evolved an oral culture expressed in songs, poems , dance , music , folklore , magic. Pojulu is the name by which this Bari-speaking ethnic community is known. Pojulu society ascribe to certain norms and values. As with other communities, pojulu is a male dominated society. The eldest male member of the family is entrusted with the responsibility of caring for the rest unless he demonstrates incompetence and irresponsibility. In most Pojulu areas,
4268-420: The Pojulu money to enable them to purchase other goods and services not locally made in their place The Pojulu practice "Mole "—a type of collective farming where a group of 5 to 10, or more people—are called to clear a field for a neighbor or relative in one or two days. Here, a goat is slaughtered, and beer is brewed for these people. This system of farming is advantageous. It clears hectares of land just in
4365-475: The Pojulu people took place probably due to power struggle or lack of enough agricultural land. Then the Pojulu settled down in their present geographical locations. This was before the European Scramble for Africa . The pre-history of the genesis of the Pojulu people originating from Kapoeta is illustrated by the similarities in the studies of linguistics and oral histories of the Toposa, Bari and
4462-615: The Pojulu peoples. These three groups have similar words in their languages: For most of the South Sudanese Civil War , the fighting was focused in the Greater Upper Nile region. After the clashes in Juba in 2016, the fighting largely shifted to the previously safe haven of Equatoria , where the bulk of SPLM-IO forces went for shelter. Accounts point to both sides targeting civilians on ethnic lines between
4559-606: The Pojulu population are located in Lainya county of Central Equatoria state, including Mukaya Payam , Kenyi Payam, kupera Payam, lainya Payam, mundu Payam. The Pojulu are also found in Juba and Yei county and in different parts of South sudan. Pojulu people also occupy the area from Lainya to Kagwada and Mukaya. The centre of Pojulu will be Kenyi Payam from Mundu 20 miles, Mukaya 18 miles, Wonduruba 21 miles, Bereka 15 miles, Lainya 9 miles and from Kagwada 22 miles. The name Pojulu
4656-734: The Sahara around 6,000–8,000 years ago". Similarly, Afro-Asiatic influence was seen in the Nilotic Datog of northern Tanzania, 43% of whom carried the M293 subclade of E1b1b. Unlike the paternal DNA of Nilotes, the maternal lineages of Nilotes in general show low-to-negligible amounts of Afro-Asiatic and other extraneous influences. An mtDNA study examined the maternal ancestry of various Nilotic populations in Kenya, with Turkana, Samburu, Maasai, and Luo individuals sampled. The mtDNA of almost all of
4753-531: The Shilluk, 16.7% of the Nuer, and 15% of the Dinka. The atypically high frequencies of the haplogroup in the Masalit was attributed to either a recent population bottleneck , which likely altered the community's original haplogroup diversity, or to geographical proximity to E1b1b's place of origin in North Africa. The clade "might have been brought to Sudan [...] after the progressive desertification of
4850-521: The Sudanese army on September 19, 1963, in Eastern Equatoria . The Anyanya movement, although relatively strong, was weakened by the internal political wrangling amongst the leading politicians of the liberation movement. In 1969, Aggrey Jaden left the Anyanya movement due to his frustration with the lack of cohesiveness and bickering within the movement. Shortly after Gordon Muortat Mayen
4947-504: The Sudanese ex-insurgents actually acted as mercenaries. Ali Towelli and Godwin Sule were notable former Anyanya in the Ugandan military. As result of their association with Amin's unpopular regime, "Anyanya" eventually became a derogatory term in Uganda and was used as negative catch-all word for northern Ugandans as well as foreigners. In 1975, many discontented former Anyanya who had stayed in Sudan, took up arms in eastern Upper Nile and Equatoria . They were labeled Anyanya II . When
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#17327653189305044-412: The Tugen first settled in small clan groups, fleeing from war, famine, and disease, and that they arrived from western, eastern, and northern sections. Even a section among the Tugen claims to have come from Mount Kenya. The Nandi account on the settlement of Nandi displays a similar manner of occupation of the Nandi territory. The Kalenjin clans who moved into and occupied the Nandi area, thus becoming
5141-477: The a king or reth . The most important is Rädh Tugø (son of Rädh Dhøköödhø) who ruled from circa 1690 to 1710 and established the Cøllø capital of Fashoda . The same period had the gradual collapse of the Funj sultanate, leaving the Cøllø in complete control of the White Nile and its trade routes. The Cøllø military power was based on control of the river. Starting in the mid-19th century, European anthropologists and later Kenyan historians have been interested in
5238-536: The ancestors of the Nilotic peoples resided further north than their present locations. Archaeological evidence from sites in the Lower Wadi Howar reveals the presence of groups that are likely ancestral to both modern Nilotic speakers and Eastern Sudanic speakers as a whole. Scholars argue that these ancestors inhabited the Lower Wadi Howar region. The archaeological findings in the Lower Wadi Howar reveal significant evidence of cultural continuity and interaction with ancient Nubian cultures, particularly through
5335-413: The association with the herringbone culture. As aridity increased during the fourth millennium BCE, the importance of cattle in the economic and social life of the region grew, leading to the emergence of distinct cultural practices, including the adoption of pottery styles characterized by incised herringbone patterns. These patterns indicate strong contact with the A-Group and pre-Kerma cultures along
5432-448: The banks of the white Nile under the legendary leadership of Nyikang, who is said to have ruled Läg Cøllø c from around 1490 to 1517. The Cøllø gained control of the west bank of the river as far north as Kosti in Sudan. There they established an economy based on cattle raising, cereal farming, and fishing, with small villages located along the length of the river. The Cøllø developed an intensive system of agriculture. The Cøllø lands in
5529-416: The boy takes the girl by force. It is a marriage that involves a lot of problems between the two families and may cause tribal or clan fights. However, after a heated debate and amicable discussion, marriage may be agreed upon and dowry is then paid. As it is briefly mentioned above, this is the normal and civilized method of marriage. Because choice of this marriage is an affair of both the boy and girl. When
5626-476: The bulk of the population of South Sudan. The largest of the Sudanese Nilotic peoples are the Dinka , who have as many as 25 ethnic subdivisions. The next-largest groups are the Nuer , followed by the Shilluk . Nilotic people in Uganda includes the Luo peoples ( Acholi , Alur , Adhola ), the Ateker peoples ( Iteso , Kumam , Karamojong , Lango people who despite speaking a mixture of Luo words, have Atekere origins, Sebei , and Kakwa ). In East Africa,
5723-501: The civil strife that followed the murder of the 24th Kabaka of Buganda in the mid-18th century and settled in South Nyanza , especially at Rusinga and Mfangano islands. Luo speakers crossed Winam Gulf of Lake Victoria from northern Nyanza into South Nyanza starting in the early 17th century. Several historical narratives from the various Kalenjin subtribes point to Tulwetab/Tulwop Kony ( Mount Elgon ) as their original point of settlement in Kenya. This point of origin appears as
5820-437: The civil war's formal end, many Anyanya had crossed the border to Uganda , where their ally Idi Amin controlled the military. Despite opposition by the Ugandan President Milton Obote , Amin had these fighters recruited into the Uganda Army. After Amin had overthrown Obote and assumed the Ugandan presidency in 1971, he recruited even more ex-Anyanya into the Uganda Army , as he regarded them as loyal to his government. Most of
5917-427: The difference between the Pojulu among the Karo. This Bari language has some distinct variations linked to people's daily activities and traditions that have evolved over time from their experiences. There is little knowledge about the origin of the Pojulu people, and their relation to the Bari and other Bari-speaking ethnic groups. According to the ' Toposa Traditional History', the Bari-speaking people, of whom
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#17327653189306014-418: The dynamic relationships that existed during this period of transformation and trade. The Nilotic expansion from Central regions of the Sudan like the Gezira into the rest of South Sudan seems to have begun between the 5th-11th centuries. Some of these kater migratiobs coincided with the collapse of the Christian Nubian kingdoms of Makuria and Alodia and the penetration of Arab traders into central Sudan. From
6111-447: The early 20th century. Oral history and genealogical evidence have been used to estimate timelines of Luo expansion into and within Kenya and Tanzania. Four major waves of migrations into the former Nyanza province in Kenya are discernible starting with the people of Jok ( Joka Jok ), which is estimated to have begun around 1490–1517. Joka Jok were the first and largest wave of migrants into northern Nyanza. These migrants settled at
6208-444: The eldest male members are charged with the entire responsibilities of the family or clan and elder daughters are also considered responsible for the well-being of the older people. This is one of the reasons that led Pojulu women taking the role of being good careers. The Pojulu of today is different from the Pojulu of 50 years ago. Marriage begins with courtship and once the prospective bride and groom have decided to marry each other,
6305-419: The fifth millennium BC. The proposed Nilo-Saharan unity would date to the Upper Paleolithic about 15 thousand years ago. The original locus of the early Nilotic speakers was presumably east of the Nile in what is now South Sudan. The Proto-Nilotes of the third millennium BC were pastoralists , while their neighbors, the proto- Central Sudanic peoples, were mostly agriculturalists. Nilotic people practised
6402-412: The handing over ceremony is performed. This ceremony is prepared well in advance for the bride to be escorted to her new home. It is a commitment of both families, friends and wellwishers. On the side of the bride, the family ensures provision of support for domestic items such as cooking pots, bedding, and other domestic appliances necessary for starting a new home. Drinks are prepared for this function. On
6499-411: The influence of modernity and Christianity . Choir in Pojulu The Pojulu practiced African Traditional Religion before the introduction of Christianity. They practice some form of ancestral spirit worship. They strongly believe in one God. According to the Pojulu, it is He who creates, protects and destroys all mankind, irrespective of race, religion or political orientation. They believe that humankind
6596-610: The land of the pojulu people is also blessed with mountains which are locally called with the Pojulu language as ( Mere / Mereya ) which include ( Kemiru mountain found in Giwaya land, Mungoyo mountain found Mogiri land, Yoga mountain found in Mogiri land. Goryayan mountain found in KweresakR land, Kuniro mountain found in Kweresak land, Rogo mountain found in Wuji land Loduya mountain found in Kweresak land, Lozurya mountain found in Giwaya land, Bongile mountain found in Bori land, Gokiri mountain fouind in Gokiri land, Korobe mountain) among others. other resources which are also available include
6693-542: The majority of them being Christians . A small minority of Nilotes practice the religion of Islam . The terms "Nilotic" and "Nilote"' were previously used as racial subclassifications, based on anthropological observations of the supposed distinct body morphology of many Nilotic speakers. Twentieth-century social scientists have largely discarded such efforts to classify peoples according to physical characteristics, in favor of using linguistic studies to distinguish among peoples. They formed ethnicities and cultures based on
6790-404: The matter is then reported to both families for endorsement. Pojulu dowry is in the form of goats, cattle and cash money. This is accompanied by celebrations and merriment. The Pojulu dowry is not settled at one go – even if there were prospects for that. The explanation is to maintain links and relationship between the two families, and during the marriage event there is a whole celebration for
6887-457: The mother-in-law through arrangements with the father-in-law of the bride to introduce her to her full responsibilities and to witness the first time the bride eats food prepared by her mother-in-law. This is a long Pojulu tradition that a bride or bridegroom does not eat food in the family where she/he is married to or marrying from until this function is performed. This is believed to be a measure of integrity and respect. In this kind of marriage,
6984-417: The mourning period. Mourning may last up to a month. In the Pojulu, death is treated with caution and respect for the deceased. A burial is normally done in the morning or evening—in the cooler hours of the day. Before any burial of the dead, maternal uncles have to be consulted and cleared of their requirements. The funerals can be peaceful if the traditional requirements are fulfilled otherwise, abrogation of
7081-510: The movement was renamed the South Sudan Liberation Movement. In 1972, Joseph Lagu signed a peace agreement with the north, ending the 17 year civil war. The peace agreement was initially rejected by leading members of the military such as Emmanuel Abuur and John Garang . However a letter circulated to all Anyanya forces which detailed the plan of the rebellion against the peace agreement was intercepted. Even before
7178-534: The northern side of Mount Elgon and later spread to areas north of Lake Baringo. At Lake Baringo , the Tugen separated from the Nandi and the Kipsigis. This was during a famine known as Kemeutab Reresik, which means, famine of the bats. It is said that during this famine a bat brought blades of green grass which was taken as a sign of good omen signifying that famine could be averted through movement to greener pastures. The Tugen moved and settled around Tugen Hills while
7275-495: The origins of human migration from various parts of Africa into East Africa. One of the more notable broad-based theories emanating from these studies includes the Bantu expansion . The main tools of study have been linguistics, archaeology and oral traditions. The significance of tracing individual clan histories in order to get an idea of Kalenjin groups formation has been shown by scholars such as B.E. Kipkorir (1978). He argued that
7372-541: The past, the Pojulu forged a rare alliance with Muru, Mundu against the marauding Azande armies. This cut off the main Azande force and led to the formation of the Makaraka. The common ancestor of Bari groups was called Julu Lo Jululon. The dispersion of the Bari group from Kapoeta region might have been caused by several factors, which include: This common Julu Lo Jululon ancestor, together with all his people followed
7469-399: The president Gordon Muortat. Following this, Lagu openly formed a coup against Muortat, and made every battalion pledge allegiance to him instead of Muortat if they wanted arms. The coup was able to successfully unite the army under Lagu and the transition of power was peaceful, Lagu assumed leadership of the movement both politically and militarily, and carried on the warfare against the north,
7566-555: The prevalence of tsetse fly which rendered cattle herding very difficult. The Loka Plantation Teak forest is the largest teak plantation in Africa . The planted forest reserves within the Pojulu area are at Kawale, Lijo, Loka West, and Nuni. There are different seasons for planting and land preparation by the pojulu, April and May is for land preparation July and August is for planting and November for harvesting The Pojulu Economy depends largely on subsistence production. It
7663-424: The problems until the 2011 formation of South Sudan . However, despite the practice of subsistence agriculture, the Pojulu never suffered a major famine. There was self-sufficiency in food production for local consumption in the Pojulu community. This food sufficiency is now sustaining the remnants from the civil wars in the Pojulu land. The Pojulu chiefs play a great role in encouraging agricultural production. In
7760-468: The relationship between the boy and the girl becomes strong, the girl then reveals it to her parents. The boy and girl are interviewed on whether they love each other and are willing to get married. Then, the parents give their approval or rejection. This is followed by screening of both families to check whether any one family has a social defect or bad social history. Neither the boy nor the girl will eat in either home, or parents with future in-laws. Marriage
7857-438: The room with the young children while taking care of her new baby. The whole period of her confinement may last 21 days. During this period, other women in the family or co-wives are charged with the responsibility of all the daily services in the house. The occasion of giving a name to the newly born child is called "Yiji" in the Pojulu. Much food is prepared, e.g. meat, beans, variety of oils, beer, etc. Some people may slaughter
7954-399: The roots of the Pojulu community were traced through the use of linguistics and oral traditions to Bari ancestors in Kapoeta. The present Pojulu people are therefore pure descendants of in-common Bari ancestors through kinship. The present Toposa live in the Kidepo Valley, where the Pojulu originated. Statistically, the 21st-century Pojulu population is over 86,000 people (2004 estimate). In
8051-408: The side of the bridegroom, the family also prepares to receive their son's in-laws and the new bride. This occasion in itself is a big celebration characterized by dances and drinking. In performing this function, the balance of the bride wealth may be settled. Another important feature in this function following the above, a few days later, is empowerment. The active player in this process is normally
8148-552: The swamps, forests valleys among many more. The environment in Central Equatoria is typically tropical. There can be arid periods with less rain. The neighboring tribes are Bari to the east, Nyangwara to the north, Kakwa to the south, Mundu to the west, and Avukaya to the northwest. The Pojulu people speak the Kutuk na Pojulu language, as other Karo people, but with particular dialectic variation which highlights
8245-498: The tested Nilotes belonged to various sub-Saharan macro-haplogroup L subclades, including L0 , L2 , L3 , L4 , and L5 . Low levels of maternal gene flow from North Africa and the Horn of Africa were observed in a few groups, mainly by the presence of mtDNA haplogroup M and haplogroup I lineages in about 12.5% of the Maasai and 7% of the Samburu samples, respectively. The autosomal DNA of Nilotic peoples has been examined in
8342-465: The traditions/demands causes chaos. Christianity though has had quite an impact so much so that some traditional requirements considered evil in the Church are no longer being practiced. Today, many funerals are conducted in a Christian way. The Pojulu chief has the role of a political leader with judicial powers. It is hereditary, usually falling to the eldest son of the departed chief. The Pojulu chief
8439-438: The two families or lovers begin to exchange visits to acquaint themselves or study each other. Other visits may be followed by exchange of presents which range from pottery, basketry, handcraft, food items, beer, etc. In some instances, songs and praises are constructed to express the feelings by the two parties. In recognition of the above steps, both families—aware of what is happening—begin to make necessary arrangements to have
8536-414: The two parties announce their intentions in the presence of the members family members, friends and wellwishers. This stage is considered the most binding for any meaningful marriage in the Pojulu culture. It is likened to taking an oath. Part of the bride wealth is normally settled, and once accepted the occasion is celebrated with drinks, food and dances lasting for days. Following declaration of marriage,
8633-1233: The various communities and clans as rivers also known with Pojulu language as ( Kare / Kareya) which include ( Liwadi in Wuji land, Kiju in Wuji Land, Subi in Giwaya land, Borong in Wuji land, Jurtule in Mali land, Museru river in Mogiri land, Giborong river in Wuji land, Dimot river in Muring land, Paja River in Mogiri land, Komi River found in between Yaribe land and Mundu land, Lire River in Lumuro, Koya river found in Limbe land, Loku Nyede River found in Kupera land, kumbajite River found river found in Bori land, Tengelepo River found in Bori land, Lopijojo River found in Bori land, Lire River found in Limuro land} among others and
8730-434: The villages, chiefs pass local orders banning people from coming to the town or local station in the mornings. Bars for "Kwete" can be closed until noon, resulting in morning work at the farms. The chiefs are polygamous. Citizens volunteer to grow food crops for chiefs and their families. Meanwhile, during visits to the villages, the chiefs return food to needy families, a 'Pojulu food relief program.' Like other communities,
8827-442: The west bank of the White Nile, but the other side was controlled by the Funj sultanate, with regular conflict between the two. The Cøllø had the ability to quickly raid outside areas by war canoe , and had control of the waters of the Nile. The Funj had a standing army of armoured cavalry, and this force allowed them to dominate the plains of the sahel . Cøllø traditions tell of Rädh Odak Ocollo who ruled around 1630 and led them in
8924-415: The whole relatives which includes dancing, drinking, singing and conversations. The Pojulu specifically marry to produce children. Provision of services by the wife is secondary. If the new wife fails to conceive within a reasonable length of time, this creates worry and disappointment to the two families. Marriage in the Pojulu takes several methods and steps: This is a marriage arranged by both parents of
9021-793: The wild fruits as food which some are locally called by the Pojulu language as Pete (Tamarin), Malat, Kendilu, Lomudi, Kasaram, Ngulube. They also obtained best cooking oil from local tree seeds which goes via various process after frying called Kumuro and konyung in the Pojulu language. The Pojulu are not sophisticated in agricultural implements . They use local agricultural tools made locally by their own blacksmiths, using scrap iron. The local blacksmiths produce tools such as hoe ( kole ), sickle ( megeles ), axe ( balata ), arrow ( gorr ), spear ( lowe ), and knives ( wale ). Animal wealth in Pojulu land includes goats ( yidid ), sheep ( kabelok ), chickens ( sokorok ), and cattle ( kisok ). They are raised for food, marriage, dowries, and as animal cash crop earning
9118-582: Was angry and killed the child. According to the Lotuko religion, Ajok was annoyed by the man's actions and swore never to resurrect any Lotuko again. As a result, death was said to have become permanent. A Y-chromosome study by Wood et al. (2005) tested various populations in Africa for paternal lineages, including 26 Maasai and 9 Luo from Kenya, and 9 Alur from the Democratic Republic of Congo. The signature Nilotic paternal marker Haplogroup A3b2
9215-709: Was being used a tool of ethnic cleansing and Adama Dieng , the U.N.'s Special Adviser on the Prevention of Genocide, warned of genocide after visiting areas of fighting in Yei . The Pojulu economy is predominantly agrarian. The majority of Pojulu people are peasants practicing mixed farming : subsistence agriculture in which the main crops are cassava , sorghum , maize, simsim , groundnut , wheat , sweet potatoes , cabbages , beans , onions , tomatoes , okra , etc. The Pojulu keep goats , sheep , few pigs , chicken , ducks and cattle in some suitable areas due to
9312-512: Was elected unanimously as southern Sudan's new president of the movement, the former SSPG was renamed the Nile Provisional Government (NPG). Under Muortat, the movement was able to carry on waging war against the north. However, Muortat's chief of staff Joseph Lagu was able through his assistant Oliver Batali Albino to negotiate with Israel , to divert the arms they were supplying the movement with, to himself, instead of
9409-482: Was observed in 27% of the Maasai, 22% of the Alur , and 11% of the Luo. Haplogroup B is another characteristically Nilotic paternal marker. It was found in 22% of Luo samples, 8% of Maasai, and 50% of Nuer peoples. The E1b1b haplogroup has been observed at overall frequencies around 11% among Nilo-Saharan-speaking groups in the Great Lakes area, with this influence concentrated among the Maasai (50%). This
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