The 2007 national Ethiopian census figures for ethnic groups distinguish "Suri" from "Mursi" and "Me'enit" (singular of Me'en).

More properly called "ceremonial duelling", this serves as a rite of passage for young men and brings great prestige; it is especially important when seeking a bride.

The Suri "chiefs" (called komoru) have a ritual function and are merely the most respected elders and have no executive powers.

Few Surma are familiar with Amharic, the official language of Ethiopia, and their literacy level is relatively low.

[3][8][9] In recent decades, however, schools have been built and the number of literate Suri is growing, with several now working in the local administration's district capital and others studying in various towns.

First they came to the Akobo (eastwards from the Blue Nile); then they moved in four directions, to the lower part of Kidhoa Bo of mewun to the Boma Mountain and the upper part from Gobi maji Plateau and the Omo valley of the Omo river to the mountain shologoy.

As a result of this politico-economically driven harassment, numerous Suri went to the Boma Plateau in south Sudan, especially after 1925.

These conflicts have pushed neighboring groups into the Suri territory, creating a constant competition to defend what they have in terms of land, water sources and pasture.

State authorities have been attempting to create awareness about conflict resolution and have occasionally called a "peace conference" (as in 2008).

However, they have also confiscated large tracts of local groups' lands for commercial agrarian projects, worsening the situation.

The growing autonomy of the Southern Ethiopian Regional State after Ethiopia's internal troubles in the past years has also impacted Suri (cp.

Wagstaff 2015) and related minorities, due to fierce ethnic competition and rivalry on the regional and local level.

According to "tribal peoples advocacy groups" (Survival International and Native Solutions to Conservation Refugees), local peoples, particularly the Suri, Nyangatom, Anywa and Mursi, are still in danger of displacement and denial of access to their traditional grazing and agricultural lands.

[11][12] These advocacy groups reported that the Surma/Suri, Me'en and Mursi people were coerced by government park officials into thumbprinting documents they could not read.

[13] The current threats to Suri and neighbouring groups' livelihoods are massive state-led ventures like construction of the Gilgel Gibe III Dam (completed in 2016) that eliminated river-bank cultivation and led to water scarcity, as well as the ongoing construction of huge mono-crop (sugar-cane) plantations in much of their pasture and cultivation areas.

These seriously affect livelihoods, biodiversity, resources, and space, and do not lead to human development of the local peoples.

Suri women also used to make earthenware pots and sell them to neighbours, like the Dizi, and also sold produce of game hunting.

Cows are very important to the Suri - economically, socially, symbolically - and at times they risk death to protect their herd.

][17] During special occasions, Suri people wear brightly colored flowers on their heads and paint their faces and bodies.

The paint is created by mixing leaves and flowers from various plants, crushed rock (white or red) and water.

Women perform decorative scarification by slicing their skin with a razor blade after lifting it with a thorn.

Junior elders (Rora) are the dominant decision-making age-grade and entrance is gained in an initiation ritual that is held every 20 to 30 years.