Jino society is completely egalitarian, with hunters dividing meat equally between adults, children, and even newborns alike. Sexually, the Jino are quite open-minded. Premarital sex is not frowned upon, and is often encouraged in the form of special houses built for unmarried men and women to spend the night together. If a woman gives birth to a child out of wedlock, neither the mother nor the child is looked down upon. Still, marriages are expected to be monogamous.

Linguistically, modern day Jino speak Mandarin, but some cling to the Jino language, which is characterized as Tibeto-Burman. The language does not have a written script.

Notably, tooth painting is one of the Jino cultural practices still in some form of existence today.

The Lhoba engage in barter trade with the Tibetans, trading goods like animal hides, musk, bear paws, dye(locally knowns as tamen or botanically known as Rubia cordifolia) and captured game for farm tools, salt, wool, clothing, grain and tea from Tibetan traders. As a result of this constant trading, they have been increasingly influenced by the Tibetans in their dress. Many Lhobas have converted to Tibetan Buddhism in recent years as they traded with Buddhist monasteries, frequently blending it with their indigenous animist beliefs, which traditionally have deep roots in the tiger.^{[clarification needed]} Others, remain animistic, especially those in Arunachal Pradesh, who follow Donyi-Poloism; the pilgrimage centre of their community lies at Atho-Popu the Dibang valley.^{[citation needed]} The stories about immigration are told along the banks of twelve rivers in the Dibang valley, the clustered area known as Cheithu-Huluni. The Yidu traditionally believe in a supreme god named "Inni".

Festivals such as Reh are celebrated to appease the mold deities, who are traditionally believed to control the peace and prosperity of the people. Celebration with great fanfare and the performance of priest dances marks the end of the festival.

There are four funeral variants among the Yidu Lhoba (Idu Mishmi), and people of different social status would choose to conduct any of the variants. In all variants, an Igu priest would recite mourning songs for the dead. Mithuns are sacrificed in the Yah variant of the funeral, which lasts for three to four days.

Lhoba boys are trained to hunt at an early age. Women have low status in society and have no inheritance rights from their husbands or fathers.

The Lhoba enjoy a subtropical/warm temperate climate.

The menfolk often put on linen sleeved tunics over shorts, and almost every man wears a string of coral on his left ear and hangs a machete from the left side of his waist. When they go out, they often carry machetes, bows, and arrow bags made from animal felt. They wear black turbans wrapped around their head, though they tend to keep ear-length haircuts.

During the early years of the reign of Qing Emperor Tongzhi (1862-1874), they fled from the oppression of the feudal serf owners of the local Lamaist Longwu Monastery. After staying for a few years in Xunhua, they moved on into Gansu Province and finally settled down at the foot of Jishi Mountain in Dahejia and Liuji, Linxia County. Incidentally, they again formed themselves into three villages – Dadun, Ganmei and Gaoli – which they referred to as the "tripartite village of Baoan" in remembrance of their roots.Dahejia in western Linxia County is the place where the Bonans mainly concentrated. The area is thickly wooded and enjoys a moderate temperature supported by plenty of water and lush grass, which make it suitable for farming and stockbreeding.

Both Yugur languages are now unwritten, although the Old Uyghur alphabet was in use in some Yugur communities until end of 19th century.

Hezhes adorn Heaven very much
- worship the God of Fire “Fojia Mama”, and the fire-using god “Dure Marin”, the God of wind, the God of Water and the God of Mountain.
- they may return home safe with a full load when they go out hunting or fishing.