[2] 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 neighboring tribes are Bari to the east, Nyangwara to the north, Kakwa to the south, Mundu to the west, and Avukaya to the northwest.

This Bari language has some distinct variations linked to people's daily activities and traditions that have evolved over time from their experiences.

According to the 'Toposa Traditional History',[5] the Bari-speaking people, of whom 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.

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 the Pojulu people took place probably due to power struggle or lack of enough agricultural land.

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.

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.

They also obtained best cooking oil from local tree seeds which goes via various process after frying called Kumuroand konyung in the Pojulu language.

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 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.

[14] Like other communities, the Pojulu have evolved an oral culture expressed in songs, poems, dance, music, folklore, magic.

The eldest male member of the family is entrusted with the responsibility of caring for the rest unless he demonstrates incompetence and irresponsibility.

Marriage begins with courtship and once the prospective bride and groom have decided to marry each other, the matter is then reported to both families for endorsement.

The explanation is to maintain links and relationship between the two families, and during the marriage event there is a whole celebration for the whole relatives which includes dancing, drinking, singing and conversations.

Following this, contacts are initiated and in most cases through associates (friends, relatives or parents), love messages are transmitted to both parties.

Part of the bride wealth is normally settled, and once accepted the occasion is celebrated with drinks, food and dances lasting for days.

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.

Because believers of the Biri religion received names such as Makambili, Kamara, Doromo, Piri-Piri, Kamisa, Maamet, Malangi, etc.

Such education is defined as the "aggregate of all the process by means of which a person develops abilities, attitudes, and other forms of behavior of positive value in the society in which they live".

They are encouraged to help the father and the mother and convenience them first before their own needs, to watch for opportunities, to cheer and assist brothers, sisters, playmates and to show kindness to the aged, the sick, the old and the unfortunate.

The family circle, the Neighbours and the tribal groupings exercised great influence and impact on the growth, development and education of the Pojulu child.

Teachers are available in the person of the father, the mother, grandmother, baby-sitter, brothers and sisters, relatives and the entire community or neighborhood.

Lainya Technical School was also opened around the same time, for training in the trades, such as for carpenters, masons and brick makers, and plumbers.

The diaspora of the Pojulu people is highlighted by the move to Uganda, Kenya, Ethiopia, Democratic Republic of Congo (DRC), South Africa and Egypt.