In Uganda, they live mainly in the Nebbi, Zombo, Pakwach and Arua districts, while in the Democratic Republic of the Congo, they reside in the territory of Mahagi in the Ituri Province mostly north of Lake Albert.
[9][10][7] The primary factor that divides the Alur country into three ecological zones—lowland, midland, and highland—is altitude, which is closely linked with variations in climate, topography, and natural resources.
In contrast, the southern section has greater local variations in altitude, allowing inhabitants to access resources from multiple zones simultaneously.
Mount Aburu in Ituri, reaching 2438 metres (8,000 feet), marks the highest point in the Lake Albert highlands of the Albertine Rift.
Primarily consisting of the shores of Lake Albert and the Nile River, the lowlands are a narrow strip extending inland for a maximum of 4.8 kilometres (three miles).
[14] Both Atyak and Ucibu are noted for their extensive genealogical structures and their central role in the rituals of chiefship, binding together a vast network of lineages and sections under their influence.
[14] It is also usually considered one of the earliest Luo groups to have crossed and properly settled in Jonam, along the west of the Nile and Lake Albert, where the Chiefdom of Panyimur sits.
The Koc pa Dasa clan is also referred to as simply "Ragem," particularly when discussing the chiefdom's central area where the chiefs and their close lineage members reside.
These connections often took the form of seeking ritual confirmation of their chiefly titles from Bunyoro kings, signifying a degree of deference to the Bito dynasty.
The emphasis on Atyak, Ucibu, PaKwonga and PaMitu highlights the importance of understanding clanship as a crucial factor in Alur political organisation.
The identification of Koc pa Dasa as the royal clan of Ragem provides a foundation for understanding the dynamics of power and authority within the chiefdom.
Factors like geographical proximity, intermarriage, and political expediency could influence the administrative practices of specific chiefdoms, leading to variations and exceptions to these general patterns.
Instead, these chiefdoms, while sharing common cultural and linguistic traits, operated as independent political entities with their own internal hierarchies, alliances, and histories.
[11][18] Ukuru therefore holds a significant position within the broader Alur hierarchy, primarily due to its outsized ritual influence and its role as a source of numerous chieflets that extended its lineage and practices across Alurland.
While Ukuru's importance did not translate into absolute political control over other major chiefdoms, due to the fact that the Alur political landscape was characterised by a complex interplay of kinship ties, ritual authority, and flexible allegiances that limited the dominance of any single chiefdom, Ukuru's role as a ritual centre, its influence on the spread of chiefship, and the enduring legacy of its practices solidified its importance within the Alur hierarchy.
The current king, Rwoth Ubimu Phillip Rauni Olarker III, was crowned in 2010 and has his capital at Kaal Atyak Winam, Zombo district, Uganda.
When the Europeans first arrived, the Alur people were organised in a number of important chiefdoms, the major ones being: Angal, Juganda, Jukoth, Mambisa, Mukambo, Musongwa, Padea, Paidha, Palara, Panduru, Panyikang'o, Panyimur, Ragem, Ruvinga, Ukuru, War, among others.
In Angal, on the 30th of July 2022, the renowned and loved Rwoth Djalaure Serge II passed on after a long illness at the Logo General Reference Hospital in Mahagi.
Several Bantu clans, including the Nyali, Bira, and aboriginal Gungu (distinct from those from Bunyoro), are mentioned as being absorbed into the Alur sphere of influence.
The PaNduru chiefdom was formed by Nduru, the half brother to Umier Dhyang and paternal uncle to Ngira and Magwar (the subsequent chiefs of Ukuru and Paidha respectively), over a succession dispute where after Umier Dhyang succeeded, Nduru left with two of his uterine brothers that are the ancestors of the lineages of Pagei and PaMinya, although the Pagei clan and some of Paminya later returned to Ukuru.
Years later, Ujuru the son of Acida after obtaining guns through trade with Arabs decided to revenge and the ensuing war led to the death of Alworunga.
This example illustrates the fluid nature of power dynamics and the processes by which Alur chiefdoms emerged and solidified their authority, often through a blend of chance occurrences and strategic alliances.
This pattern reflects a key feature of Alur domination, where the spread of chiefship occurred through the establishment of new settlements led by members of the Ukuru chiefly lineage.
War Chiefdom as a distinct entity was established after the Acer lineage approached the Parombo clan in search of a chief after their own was killed by Angal.
[15] Social rank depended on a lot of things – assertiveness, number of friends and family (allies), performance on male prestige tasks (war, patrols, hunting, and fishing).
Others with very important ritual significance but are not necessarily close in Atyak include Awura, Pagei, Panywer, Parombo, Pangieth, Padere, Panyonga, Padwur, Pathedi among others.
[23] This offers a blend of descriptions and insights into the rhythm of daily life for the Alur people, particularly during the period of their initial encounters with European influence.
While it does not present a minute-by-minute schedule, it illuminates key aspects of Alur daily life, revealing a society rooted in tradition yet adaptable to change.
The above shows a glimpse into a society in flux, where the traditions and rhythms of daily life, deeply intertwined with the natural environment and social structures, began to encounter the forces of modernity.
Generally however, in Alur society, men herded the domestic animals, grew the crops, built the huts, hunted, fished, and dominated political life.