On the 6th of Tevet, 5786, the Jewish community of Mukono, which comprises Tzion Beth Hamitzvot and the other Orthodox community in the area, gathered in solemn remembrance to mark the first yahrzeit (annual memorial) of their spiritual father and teacher, Nehemiah Bamutiire Ben Avraham. His passing left a deep void in the hearts of the faithful, yet his life remains a guiding light for the community he nurtured.

Jewish tradition teaches that after death, the soul ascends through stages of judgment and elevation, marked after seven days, thirty days, and one year—or eleven months, according to Sephardic custom. In the same way, the living go through different stages of sorrow, praying and saying Kaddish to bring the soul of the dead person closer to God’s light. The first yahrzeit of Nehemiah was therefore not only a time of sorrow but also a sacred moment of reflection, prayer, and recommitment to the values he lived by.

The memorial service unfolded as a deeply spiritual and emotional gathering. It began on Friday evening with a special Kabbalat Shabbat dedicated to his memory, during which prayers, Psalms, and words of reflection were offered for the elevation of his soul. The commemoration continued the following morning with a high-spirited Shacharit service filled with song and devotion. In a moving tribute, some of his children led parts of the prayers themselves, standing before the congregation in honor of their father. Their participation transformed the service into a powerful moment of continuity, symbolizing that his legacy of faith and leadership lives on through the next generation.

Nehemiah was a central pillar of Jewish life in Mukono, a populated town at the outskirts of Kampala, the capital. Though the Tzion Beth Hamitzvot Synagogue, which he originally founded, did not originate from Eastern Uganda, the historic cradle of Abayudaya Jews, it emerged under his leadership in the early 2000s through a unique spiritual journey. Formerly a Christian pastor, he encountered Judaism through the words of an invited Israeli speaker during a church crusade. That moment sparked a lifelong quest for truth. With a small group of followers, they left the church, began studying Jewish teachings, initially within a Messianic framework, and over time embraced Rabbinic Judaism fully. Their journey culminated in recognized Beit Dien conversions and the establishment of a community grounded in Orthodox Sephardic Jewish practice.

As a leader, Nehemiah was known not only for his devotion to Torah but also for the character he instilled in his people. Love, integrity, respect, and unity were the foundations upon which Mukono Jewry was built. He labored tirelessly to foster peace and cooperation between the two Jewish communities in Mukono and throughout the country, believing that unity among Jews was itself a sacred act. His emphasis on a Hebrew-praying community ensured that a great percent of the youth population, especially the males, knew how to read Ivrit. Even after his passing, his example is still encouraging renewed efforts toward sustainable collaboration and mutual support, in honor (l’kavod) of his work.

His passing followed a long and difficult struggle with illness. A few years earlier, he had miraculously survived a serious brain condition in which blood entered his brain, a situation that many in the community viewed as an act of divine intervention. In the period leading up to his death, however, his health steadily weakened, and after enduring much suffering, he eventually returned his soul to its Creator. Baruch Dayan HaEmet.

He is survived by his wife, Nanyonga Beis, and eight children. While some members of the community have stepped forward to assist with their education and welfare, there remain significant gaps in support. Their situation serves as a reminder that honoring a leader’s legacy is not only done through words and prayers but also through acts of responsibility and compassion toward the family he left behind. Most of the grown-up males are in school, and the youngest is about two years old.

Bamutiire’s life was a journey of faith, courage, and transformation. From seeker to teacher, from pastor to rabbinic Jew, and from individual believer to community builder, his path reflects the power of sincere devotion to truth. As his community marks his yahrzeit, they do so with the resolve to carry forward his mission—to walk in the light of Torah, to stand together in unity, and to ensure that his legacy continues to shape Jewish life in Mukono for generations to come.

The post Honoring the Life and Legacy of Nehemiah Bamutiire, Father and Founder. first appeared on African Jewish Voices.

TIKKUN OLAM, a powerful three-word phrase in English that translates to “repair the world,” is one of the most common phrases among the Jews. Not only is it a fervent expression, but it is also sacred and an eternal call, which invokes a reminder of the duty of mankind to the surrounding environment. A responsibility: to repair, revive, restore, or protect the nature around us as much as we can, ensuring it doesn’t continue to decay into deplorable conditions.

Unfortunately, water bodies, one of the four essential elements that sustain humanity and life in nearly every part of the globe, now experience unprecedented deterioration due to the actions of the very humans they support. Initially, as stated in Bereshit, water enveloped the entire earth until Hashem separated dry land from it and placed man upon it. Today, activities of human beings living on the land are the main source of pollution threatening our rivers, seas, and oceans, which constitute a total of 72% of the entire planet Earth.

Against this backdrop, a nonprofit organization in the United States initiated a renewed mission to repair our waters, Tikkun Hayam, approximately a decade ago, and it has since gained global traction. Repair the Sea is an organization that envisions a world in which the ocean is clean, aquatic life is abundant and safe, and the sanctity of water is appreciated and protected. Its vision and mission strategically blend science and spirituality with a Jewish perspective, which has immensely drawn tons of Jewish volunteers to this cause.

Among all its initiatives, the Reverse Tashlich, which recently debuted in West Africa, is the most engaging and has a global spread. The concept is rooted in the Jewish Rosh Hashanah tradition of casting crumbs of bread, symbolizing human sins, into a body of water, referred to as the tashlich rituals. Nonetheless, the opposite of this action entails removing sins in the form of human waste, such as used plastic bottles, nylon, and other garbage near the water, to prevent them from getting into the water.

Last year’s outing had a total of 320 teams, each consisting of 10 to 15 volunteers, participating from 31 countries in 6 continents. The global marine cleanup exercise, which took place simultaneously across the planet, happened on September 28th, barely three days before the fast of Yom Kippur. Teams were required to register online and maintain a web platform where they would update important cleanup details post-event. And according to information made available, a significant amount of plastic, measured in tons, was successfully collected across the board, preventing it from finding its way into surrounding waters.

In 2025, one of the newest teams in Africa came from Cameroon, Central Africa, while Kenya also made its debut in East Africa. Both countries joined the likes of Uganda, Ghana, and Nigeria, all of which have participated in the previous editions of the global marine conservation.

The Elburgon Jewish community, in kenya, perched on a high mountainous location carried out the reverse tashlich in grand style, covering a lot of ground from the sloppy track of the crowded mountain settlement down the hill. The area, known as Sakaitim, has a population of about 3 thousand people whose daily use of plastics that are indiscriminately deposited finds its way down the hill, eventually ending up in the Njane dam. The settlement pattern on the slopes of the highlands causes rainwater to flow down, carrying away various materials, most of which end up in the dam.

With a team numbering more than the expected 15 men, members of the Jewish community, most of them dressed in reflectors and bearing collection bags, began the cleanup in the village area. They moved from house to house and from corner to corner and collected used plastic bottles from the surroundings. Onlookers cheered them and offered a helping hand, lauding their efforts. The group was led by Moshe Ben Abraham, the leader of the Jewish community and the chief government official for the area, which spans beyond Sakaitim and includes a total of about 22 villages. For the residents of Sakaitim, it was a worthy sight to behold their chief leading such a cleanup on a sunny Sunday afternoon with his team.

The location is situated within the Rift Valley area in Kenya. Typical of these places, it is not only on elevated ground but also consists of many slopes, ridges, undulating hills, short valleys at different heights, and meandering rocky tracks. Although with near-freezing temperatures at some times of the year, the region has excellent soil fertility, which supports agriculture. Hence, most of the people are farmers and engage in farming all year round. Many also keep cattle for meat, donkeys as farm animals, and cows for dairy, all these animals thriving on the rich grass due to the area’s high soil fertility.

Despite the area’s excellent soil fertility, the hilly terrain causes rainwater and runoff from mountaintops to flow downwards, up to where it eventually settles into the lakes that are abundant in the rift valley area. This was a major concern to early settlers in part of this region, most of whom were Europeans, including the Jewish people who erected the historic Nakuru synagogue in 1956, a site less than an hour’s drive from the Elburgon Jewish community. To make use of the area’s rich soil, an innovative strategy was implemented to create dams in various locations that would trap large volumes of runoff water, thereby ensuring a readily available water supply for year-round agricultural activities.

The water held in the dam supports the soil around it and serves as a source of irrigation for many farmlands. These artificial dams, primarily constructed at the base of slopes and on flat valley surfaces to capture significant amounts of water, feature narrow exits at the opposite end to mitigate the risk of overflowing floods, which can happen occasionally, posing substantial harm to agricultural lands and risks to human safety. The dams are interconnected, with their outflows channelling into the next dam in the distance. In the Chandera jurisdiction, there are approximately nine dams, including the Gwatanero, Million, Ndega, Njane, and Nyeda dams.

The Njane dam, closest in proximity to the Elburgon Jewish community, has a picnic spot at a corner, which attracts people seeking leisure time, only to leave used plastic bottles at the banks that often end up in the waters of the dam. Members of the reverse tashlich team reached the dam as part of their cleanup site, where they rounded up the daily activities mapped out for the day. At the end of the task, which lasted more than three hours, the team headed back to the village after removing all the plastics that could have ended up in the dam.

However, plastic bottles are already trapped inside the dam in an enormous quantity, and the ones still gathering at its banks are not the only threat faced by the dam. While it is feared that continuous accumulation of all sorts of plastics potentially can block the narrow exit channels, disrupting the controlled flow, and eventually leading to flash flooding, there is another more disturbing real threat —aquatic weeds. These weeds grow from the deep bottom of the dams and sprout in most places up to three meters.

With such sporadic growth, the aquatic weed competes for space inside the dam and is now a common menace in almost all the dams. If left unchecked, it not only blocks part of the channel of flow but can also displace a volume of water to flood the banks. Nonetheless, removal of aquatic weed wasn’t part of the day’s assignment, as the job requires a more experienced marine-savvy team and equipment. On a later date, led by the chazan, Michael Moshe, and a team that included some non-Jews, they conducted a pilot test to remove some of the aquatic weed along the shoreline; however, they did not venture deep due to the associated risks.

With a total number of collected plastics standing at around 9,674, the next step was a proper disposal as demanded by the principles of the reverse tashlich marine conservation exercise. The whole idea is to first remove the waste debris, preventing it from ending up in surrounding waters. Additionally, it is important to ensure that the disposal is carried out in a manner that prevents the collected waste from returning to the same environment. Alternatively, the end goal should be aimed at exploring viable recycling options as post-reverse tashlich measures with the intention of helping the plastics regain their usefulness again.

The participation of Cameroon in this 2025 reverse tashlich marked a meaningful moment for Jewish marine conservation engagement in Central Africa, with the Beth Goshen Jewish community in Yaoundé choosing the Yaoundé Municipal Lake as its cleanup site. This lake, which is in the Atemengue plateau valley in the heart of the Cameroonian capital, is not a random choice. The history of this place goes back to the 1950s, when a dam was built on the Mingoa River, eventually giving rise to a body of water that soon became a recreational and social landmark. The site attracted families, cultural activities, and even a nautical club that was founded in 1953. Later, the lake was also the site of fairs and public celebrations. It became a place of relaxation and shared identity for people in the city. However, its gradual decline was not only ecological but also cultural, calling for practical actions to restore both nature and public awareness.

The Yaoundé Municipal Lake, like many other lakes in cities in Africa, has been affected by population growth, bad garbage management, and insufficient environmental restrictions. Over time, plastic waste and wastewater discharges altered the ecological balance, destroying the site’s beauty and cleanliness. The local government has tried to rehabilitate the Mingoa Valley in several phases, including cleaning up the water, treating it, building pedestrian walkways, and making it easier to get to. The first phase, which was finished in March 2024, has already changed some portions of the lake scenery, making it cleaner and easier for people to get to. But, with a second phase of the rehabilitation project currently suspended due to funding gaps, voluntary actions such as the reverse tashlich become an essential complement to the efforts of municipal authorities. The Beth Goshen team understood this need and acted appropriately. This situation demonstrates how national plans for environmental repair can incorporate Jewish environmental principles.

On the day of the cleanup, some members of the community, led by Rabbi Haim Mpodol, arrived in the afternoon equipped with collection bags and gloves, performing the symbolic action of “removing sins” not by casting them into the water, but by extracting them. They toiled on the shores of the lake, where plastic bottles and throwaway packs had built up over time. People who were passing by were curious about what they were doing because it was unusual to see a group of Jewish people actively cleaning the environment in a busy African capital. Volunteers discussed what the reverse tashlich means and how it combines a spiritual message with real-world environmental responsibility.

The cleaning in Yaoundé, like its counterpart in Kenya, illustrated the global reverse Tashlich’s adaptability. From the man-made dams and rural settlement of the Rift Valley to the rehabilitated urban lake in Central Africa, the ceremony connects Jewish communities worldwide through a shared lexicon of action. In Cameroon, the cleanup served as a powerful, visible statement: that repairing our waters is an important part of restoring our world, and that every community, regardless of where it is, has the potential and the duty to start that repair in its own backyard.

For the Kenyan group, the collected waste marked the first batch of plastics to be stored at the Elburgon dump yard. Given the distance to the nearest recycling facility in the city, the team plans to continue removing plastics from their surroundings, securely stockpiling a substantial amount before transporting it to town for proper recycling. Looking ahead, full-scale removal of aquatic weeds is also being planned to repair and save the dams. The project will require strategic partnerships, an experienced team, and adequate funding. If this initiative is successful, it will not only keep farmlands, human settlements, and local fish populations safe from the dangers of flooding, but it will also ensure the long-term ecological health of the area’s water resources.

The post Tikkun Olam in Africa: Reverse Tashlich Reaches Cameroon & Kenya first appeared on African Jewish Voices.

JEWISH CAMPING, a gathering of the faithful, is a concept that has taken many shapes at points in time, historically, until it has evolved into what we know about it today. Retreating into a camp, a confined environment, away from the bustling and noisy world has served many purposes: group meditation, observing festivals fervently, study camps, or simply a protected space away from the public and prying eyes. Today, in its most familiar form, it has become a denominational backbone, shaping and strengthening the different sect of global Judaism.

The United States, with the highest number of Jewish adherents, hosts the highest number of modern campers. There are camps in some parts of Europe, in Israel, Australia, and South Africa. These camps, most of which own permanent locations, operate periodically, mostly during the summer holiday period. When active, camping activities last for two to three months and are coordinated by trained management teams consisting of counsellors and volunteers.

Depending on one’s sect affiliation, individuals from different countries or regions can be admitted to attend camp and participate in the daily routines, which keeps the gathering vibrant and effective. Among these campers are the Abayudaya Jews from East Africa, who have attended summer camps in the United States for over a decade. The Abayudaya, which means “people of Judah” in the Luganda language, mostly inhabit the eastern parts of Uganda. Originating in Mbale, the cradle of Judaism in the country, they have spread out to both the north and central regions and further westward beyond Kampala, the capital of the country, fondly referred to as the pearl of Africa due to its magnificent and scenic topography, excellent weather, and natural lakes and mountains that boost its tourism potential.

During the government of Idi Amin, thousands of followers of the legendary Semei Kakungulu, who was the patriarch of Ugandan Judaism and who passed away in 1929, faced enormous threats for practicing their faith. This pressure intensified as relations between the State of Israel and the Ugandan government deteriorated. In July 1976, Israel mounted a daring rescue effort when Air France airliner with Israeli and Jewish passengers was hijacked and forced to land at Entebbe Airport. The military operation eventually freed the hostages in a dramatic overnight raid. It was led by Yonatan Netanyahu, the head of the elite Sayeret Matkal squad and the older brother of Israel’s current prime minister. Furious with both the rescue and Israel’s defiance, Idi Amin increased his hostility toward anyone perceived to be connected to Judaism or Israel, leaving the Abayudaya communities even more vulnerable.

When news broke out about the location of some citizens practicing the Israeli Judaism religion in some remote parts of Mbale, the tension was shifted to these rural-dwelling Jews. Without any chance to withstand the government’s brutal force, the majority of them abandoned the religion; some fled, while the few who stayed back gathered and prayed in secret in a cave-like structure inside a forest in Nangolo. However, after the dictator was deposed and the situation calmed down, the first historic kibbutz camping was established, which became a rallying point that helped recall and reunite the Abayudaya, providing the necessary push for their re-emergence and survival.

From the kibbutz in Mbale to the summer camps in the United States, and now to a historic first modern type of camping in Busabala near Kampala—this is the story of the Jews in Uganda. Initially starting out in Mbale, there are now flourishing communities spread out, thanks to new waves of conversion, marriages, and new births, as well as the multiple sects existing in the country. But unlike most camps abroad, this inaugural camp was designed to unite Jewish children, youths, and adults from all sects, including Orthodox, Conservative, and Reform, under one roof for learning, fellowship, and spiritual growth.

The camp organizers at Busabala in Uganda embraced the idea of starting small and gradually expanding, echoing the well-known saying that a journey of a thousand miles begins with a single step. There is no need to wait for the entire light to turn green; with willing individuals and a few dedicated volunteers, it requires a determined leader to take on the role of a pathfinder to reach the desired outcome. When the call was finally made, numerous individuals responded and signed up, turning the dream into reality.

On December 13th, 2024, from different corners of the country, all roads led to Busabala, in the Wakiso district. Participants from Nabugoye and Nasenyi, both in Mbale, and from Mukono in the central region, as well as Kampala, made it to camp. The venue was at St. Peter’s High School, with an excellent dormitory facility for campers and a secured and beautiful surrounding with trees adding to its beauty.

The camp lasted for the next 2 weeks, during which a total record number of 105 participants, including campers, facilitators, volunteers, and counselors, were present. The campers, made up of children, teenagers, and youths, ranged from the age of 5 to 28, inclusive of male and female. Being the first time, the stakes were high, with high expectations of achieving a fulfilling gathering while keeping the children engaged and motivated. For some of the officials, it was truly their first time volunteering, so it was an opportunity to learn on the job, especially after the brief training and orientation they had received before the camping commenced.

The days at Busabala were structured yet fluid, filled with a vibrant buzz of activity that blended learning with recreation and discipline with joy, from sunrise until well after the stars came out over Lake Victoria, which lies a few kilometres distant. Every morning, counselors reviewed the day’s agenda, followed by spirited shacharit prayers with melodies mixing Hebrew with the local Luganda in a unique, uplifting harmony. Next is breakfast, before proceeding to the next round of the morning session. As the camp went on, both the participants and the facilitators got used to the rhythm, creating an atmosphere of excitement, adventure, and unity.

Jewish education formed the sacred core of each day. In small, age-appropriate groups, campers delved into Torah study, exploring stories and lessons to enrich their knowledge. Hebrew classes echoed in the classrooms, with children enthusiastically practicing the alephbet and common phrases, while teenagers worked on conversational skills. The highlight of the week for many was the challah-making workshop for the girls. Flour-dusted hands worked joyfully, braiding dough for Shabbat, the smell of baking bread filling the surroundings, signalling the coming of Shabbat. The younger girls were filled with extreme joy as they learned firsthand from the women who taught them how to bake bread, emphasizing its importance to Jewish womanhood.

The camp put a lot of focus on leadership and personal growth, in addition to spiritual growth. It organized leadership workshops that encouraged shy teenagers to speak up and work together by having them solve problems. Campers took part in small-group workshops where they did affirmations and spoke about things in groups to boost their self-esteem and confidence. Roleplaying helped them figure out what they were good at, and group reflections made them want to create personal objectives. Many of them had never stood in front of their peers to express an idea or lead an activity before, and these experiences had a lasting effect on their confidence.

The Health and Wellness Workshops were just as important because they were meant to help young people deal with genuine problems. Qualified facilitators led practical discussions on HIV/AIDS awareness, cancer prevention, personal hygiene, and overall well-being. Campers learned how important it is to get regular checkups, keep things clean, and adopt healthy kosher eating habits. The sessions were interactive, with demonstrations, question-and-answer segments, and group activities that made the learning fun and memorable. Later, parents testified to the positive behavioural changes observed in their children after camp.

The mid-afternoons buzzed with interactive joy, especially the playing times that came after the learning sections. Friendly competition thrived through football matches and relay races, with the onlookers cheering their preferred teams from the stands. After this, collaborative cooking sessions, often supervised by the elderly women, taught both kitchen skills and the value of shared effort. These moments of pure fun and learning were not mere recreation; they were the glue that fused diverse individuals from different communities and sects into a single, supportive kehilla.

Evenings were dedicated to interactive activities—campfires, storytelling, games, and cooking sessions. These end-of day activities aimed to ensure cemented friendships, create laughter-filled memories, and foster a sense of belonging among all participants. And as the flames of the campfire lit up the night sky, the voices of children and young adults singing Jewish melodies blended beautifully with the quiet rustle of trees surrounding the compound.

Similarly, creativity through art and craft was embraced in the camp, where campers learned to create decorative items using beads. These sessions did more than teach skills; they strengthened cultural pride and encouraged innovation. Many campers proudly carried home the items they crafted—necklaces, bracelets, purses, and small bags—as souvenirs of their time together. In addition, they also demonstrated how to make use reusable sanitary pads for girls.

By the end of the program, it was evident that this camp was more than just an event; it was a turning moment. One of the main goals was to train young leaders who would go back to their home synagogues equipped with new skills, confidence, and knowledge. Now that the seeds have been planted, the goal is for these campers to grow into responsible leaders who help their families, make their communities stronger, and help make Uganda’s Jewish future bright.

Apart from South Africa, Uganda is not the only country that is hosting a Jewish camp, as Nigeria has one in its capital. “Camp Sarah” has continuously operated for three years since its founding in 2023, welcoming campers from all over the federation. Headed by Debbie Issar, Camp Sarah is an organization that aims to replicate the model of Jewish camps in the United States for Jewish communities in Nigeria, providing local camping opportunities since many individuals cannot participate in camps abroad. Inspired by the concept of teaching children playfully, after the camp Sarah 2025, being a third summer of Jewish learning and fun, sister camps have spread to other parts of Nigeria, such as Port Harcourt and Ebonyi State, indicating interest to follow suit.

Apart from South Africa, Uganda is not the only country that is hosting a Jewish camp, as Nigeria has one in its capital. “Camp Sarah” has continuously operated for three years since its founding in 2023, welcoming campers from all over the federation. Headed by Debbie Issar, Camp Sarah is an organization that aims to replicate the model of Jewish camps in the United States for Jewish communities in Nigeria, providing local camping opportunities since many individuals cannot participate in camps abroad. Inspired by the concept of teaching children playfully, after the camp Sarah 2025, being a third summer of Jewish learning and fun, sister camps have spread to other parts of Nigeria, such as Port Harcourt and Ebonyi State, indicating interest to follow suit.

Just as Debbie serves as a pathfinder for Camp Sarah, Abigail Businge plays a similar role for the first Uganda camp, which is hosted by the Hatikvah Jewish Centre, an organization she founded. Together with her dedicated team, they envisioned a space where Jewish individuals, including orphans, marginalized youth, and less privileged community members, could come together to study Torah, celebrate Shabbat, and engage in interactive activities that build both character and community. At the core of its organizational objectives is empowering Jewish youth to thrive after school, building confidence, skills, and community through innovative programs, mentorship, and Jewish values.

When we asked Abigail how she managed to run the last camp, she was filled with excitement, recalling memories of the past. “My husband is passionate about charity and acts of supporting children and proved his generosity through his donation for this course. One of my brothers, with some other folks he brought, manned the security post throughout the duration. And the transportation of participants from Mukono was sponsored by members of the Tzion Beth Hamitzvot community.”

The vision behind Uganda’s first Jewish camp is aimed at empowering a generation and shaping its future through youth engagement and leadership training. In the actual sense, the rise of camping initiatives in Nigeria and Uganda is evidence of a continental awakening, an effort of resilience and revival, which deserves to be recognized. The result is a call for support to encourage broader and more consistent camping that positions youth for success through these gathering concepts, similar to those found in other parts of the world.

The post Jewish Camping Efforts in Uganda: A New Chapter Begins first appeared on African Jewish Voices.

Yesterday, the skies over Jerusalem were filled with the sounds of ancient prayers in Ge’ez, a sacred Semitic language that originated in Ethiopia. The event was full of joyful beats from traditional music and shofar blasts, with a colorful display of traditional white garments. Tens of thousands of members of Israel’s Ethiopian Jewish community, known as “Beta Israel,” alongside some fellow Israelis, gathered at the Armon Hanatziv Promenade, overlooking the Old City, to celebrate this year’s festival of Sigd.

Sigd, which means “prostration” or “bow down” in Ge’ez, is an annual event for Beta Israel that connects them to their history and their own unique identity. Many centuries ago, in Ethiopia, geographically isolated from the rest of the Jewish world, it was a holy day of prayer and desire for the promise of returning to the Holy Land to come true. Today, what was once a desire has transformed into an answered prayer, marking a community homecoming celebration in their permanent home, which is now a central place in the modern state of Israel.

For over a millennium, the Ethiopian Jews, many of whom survived violent and brutal persecution, lived in isolation, disconnected completely, and even thought they were the only Jews left in the world. While in isolation, this small resilient community managed to preserve their Jewish heritage and developed a distinct and codified form of Judaism, passing it through the generation that followed. When war broke out, and they were faced with total annihilation, a special rescue operation organized by the Israeli government airlifted and brought thousands of them to Israel, their ancestral land.

Today, more than 170,000 population make up the Ethiopian Jewish community resident in Israel, making the celebration of Sigd not only sacred, but emotional. The ceremony creates a tangible link between the past and the present. A powerful contrast— because their ancestors on this day stood on mountains looking toward a dreamed-of Zion. But now, this generation stand on this promenade in Jerusalem, looking at a realized Zion.

Usually held 50 days after Yom Kippur on the 29th of Cheshvan, it continues to be a day to renew their covenant with God and the Torah. It is modeled on the biblical account of Ezra and Nehemiah, where the returning exiles publicly read the Torah and recommitted to their faith. The entire community, led by their spiritual leaders, the Kessim, would fast and usually climb to the highest mountain they could find. Today, the promenade, a beautiful, scenic walkway on elevated ground, serves as the venue for this activity. This spot is one of Jerusalem’s most famous and stunning lookout points, offering an unbeatable view of the old city in its entirety, especially the Temple Mount.

So, this year’s celebration in Jerusalem, just like previous ones, isn’t just a ceremony; it is the living answer to those centuries of prayers. The fact that they could now stand within the city limits of their holy capital and look straight at the Temple Mount changed the day from one of longing to one of victorious homecoming.

The Kessim, dressed in white ceremonial robes, would chant from the Orit the same prayers their ancestors chanted on Ethiopian mountaintops. The Orit’s holy scriptures, written in Ge’ez, comprise the Five Books of Moses as well as other biblical books like Joshua, Judges, and Ruth. Even though most of the younger people don’t understand the language conversationally, the reading of the day is drawn from the books of Nehemiah and Ezra. 

The Knesset, which is Israel’s parliament, passed the “Sigd Law” in 2008, formally adding the holiday to the Israeli calendar. This was a landmark moment for the Ethiopian Jewish community in Israel, representing a major step in national recognition and integration of their unique heritage. Since then, the celebration has attracted many global visitors, including from Ethiopia to visit Israel and experience it.

However, this celebration also casts a light on those still waiting. A significant number of Ethiopian Jews remain in Africa, their eligibility for Israeli citizenship under the Law of Return often a subject of complex scrutiny. Abere Teshome, a member of Bet Shalom in Kechene village, Addis Ababa, hopes to reunite with relatives and friends already in Israel. “We follow Sigd every year,” says Abere. “It is a time of joy, but also a heartfelt reminder of our shared past and our hope for a shared future. We are hopeful that the program of return will be extended to accommodate some of us still here.”

Abere was part of a delegation to Abidjan in 2022 for the first-ever Pan-African Jewish Conference, which led to the formation of the Sub-Saharan African Jewish Alliance (SAJA). Recently, his community was visited by Jator Abido, head of SAJA’s international working committee. “Part of my visit is to reach out to our member community here in Ethiopia,” Jator explained. “We want to see how they’re doing and how we can connect them to economic opportunities with my partners in the Horn of Africa.”

In a similar manner, Adane Mekonen and a group of Amharic Jews, who were displaced during the war in Ethiopia only to become trapped in Sudan, also celebrated Sigd while in exile. Due to the recent raging war in Sudan, their last location when we tracked them recently was in South Sudan, where they managed to flee to, surviving in the most horrific way. When the African Jewish Voices reached out to them, Adane said, “Of course, we remember the Sigd; how can we ever forget a day like this? How can we stop thinking of the Holy Land, where we belong and want to be? Even here in exile and living as refugees, we can never forget about Eretz Israel.”

The voices from South Sudan are a strong reminder that the journey is not yet complete. From the mountaintops of Ethiopia to the streets of Jerusalem and the refugee camps of East Africa, the same covenant is remembered, the same prayers are whispered, and the same hope for Zion is kept alive. The story of Sigd is one of ancient roots, and now with a modern celebration. A testament to a strong faith that can be celebrated simultaneously in its promised home and in the deepest of exiles and disapora, forever binding the Jewish people together.

The post Ancient Roots, Modern Celebration: Sigd Observed in Jerusalem. first appeared on African Jewish Voices.

The recent announcement that the International Society for the Study of African Jewry (ISSAJ) will no longer hold its 2025 conference at Makerere University in Kampala, Uganda’s capital, has stirred a range of emotions within the African Jewish community due to the decision to relocate the event outside the continent. This much-anticipated conference, which had been scheduled for October 28–30, was expected to mark yet another defining moment in the history of African Jewry— a moment when the continent itself host scholars, rabbis, and thinkers from around the world to discuss Africa’s Jewish story on its soil.

Since its founding in 2010, ISSAJ has grown into a leading academic platform dedicated to exploring and documenting the lives of Jews in Africa and the African diaspora. It brings together intellectuals, students, and advocates from across Africa, Europe, Israel, and the Americas to explore the rich and diverse expressions of Judaism in Africa. One of its goals is to make Jewish life in Sub-Saharan Africa, from Uganda to Nigeria, Zimbabwe to Ghana, and South Africa to Cameroon, more visible in both academic and community settings. Over the years, ISSAJ’s work has helped dispel misconception regarding African Jews, encouraged people from all over the world to work together, and made sure that Africa’s Jewish narratives are documented and preserved. Through research, conferences, and international collaboration, it has played a pivotal role in connecting African Jewish communities to the broader Jewish world.

The Kampala conference was expected to be a major milestone: the first of its kind in the pearl of Africa. Especially in a country that holds a unique place in modern African Jewish history. Communities, notably in Eastern Mbale, are some of the fastest-growing Jewish communities on the continent. They combine a strong dedication to Judaism with a lively African culture. The conference in Uganda was meant to celebrate this growing visibility and to open dialogue on how African Jews are shaping their future within the global Jewish family. However, the recent update from the ISSAJ website confirmed that the event will now be relocated to Paris, France, following concerns raised about security conditions in Kampala. While the reasons may be understandable, the decision has left many Jews in the region feeling disappointed.

“It is disappointing that the conference won’t be happening in Uganda anymore,” said Sarah Nakintu, vice president of the Sub-Saharan African Jewish Alliance (SAJA) and founder of the Shalom Women Development Network (SWODN). “We were looking forward to welcoming the world to see who we are, our history, and how far African Jewry has come. I’m not sure many of us will be privileged to make it to France for the conference.”

The theme of the 2025 ISSAJ Conference had centered on the future of African Jewry. It seeks to explore cultural preservation, modern identity, and global inclusion. If it had been held in Uganda, African participants would have been able to meet visiting researchers in person, form collaborations, and share experiences that could help their communities. Many saw it as an opportunity to correct long-standing misconceptions and demonstrate the growing significance of Africa in global Jewry.

Judaism in Sub-Saharan Africa has been steadily growing in both numbers and confidence across the continent. New communities have emerged in Cote d’Ivoire, Angola, Nigeria, and Zimbabwe. Despite significant odds, many have established synagogues, yeshivot, and Hebrew schools. People in areas like Ghana and Kenya are reconnecting with old family traditions that link them to Judaism, while others are choosing to follow Jewish practices as a genuine spiritual path. In fact, moving across all regions of the continent, one will certainly find an enclave with observant Jews at a corner, and the average population is growing by the year.

Yet for all this growth and all that has been unfolding, the African Jewish experience remains under-documented and under-studied. That is the gap ISSAJ continues to fill. Through its conferences, publications, and research collaborations, the organization is helping scholars and community members alike build a clearer, evidence-based understanding of African Jewish life. Through its tremendous effort all these years, it has continued to create a bridge between the academic world and the lives of African Jews.

A conference in Kampala would have no doubt been a showcase of Africa’s Jewish vitality— and a proud statement that the study of African Jewry belongs not only in books and conferences abroad, but within Africa itself. Still, even as the event moves to Paris, African Jews remain hopeful that their voices will continue to be represented in the global discussion. Some opinions have been made, and there is also growing conversation about establishing more future African-led academic and cultural forums that continue the mission ISSAJ embodies— even within Africa.

While the move to Paris has been justified as a matter of safety and logistics, the emotional and symbolic loss for African Jewry is deeply felt. But ultimately, even though the venue may have changed, the mission remains: to study, record, and celebrate the Jewish lifestyles in Africa and by Africans. In the words of one East African Jewish leader who had hoped to attend the conference, “Whether in Kampala or Paris, the story of African Jewry must continue to be told— not as a footnote, but as a vital chapter in the living history of the Jewish people.”

The post From Kampala to Paris: Strengthening the Study of African Jewry. first appeared on African Jewish Voices.

Shana Tovah umetukah to everyone who is celebrating, whether you are in Africa, Eretz Israel, or anywhere overseas. At a time like this, it is very important for the Jewish people to put aside the pain and suffering we have experienced and are still experiencing around the world and celebrate the pilgrim holiday with joy. The High Holidays are a time of repentance and forgiveness, followed by joy and celebration of Sukkot, the time of our gladness. During this time, our people are instructed to dwell in the sukkah, which brings Hashem’s protection for the new year ahead.

In the buildup to the feast, otherwise known as the festival of booths (tent), an important global event took place that had to do with protecting the sea, ocean, and water bodies around. This happened between Rosh Hashanah and the fast of Yom Kippur. All of these mentioned dates are parallel events closely associated with water: tashlich on Rosh Hashanah, the global marine cleanup, and the mikveh bathing on Yom Kippur. Interestingly, in the ancient tashlich rituals, we cast crumbs of bread representing our sins into the water; however, on the other hand, we tend to reverse that narrative during this global cleanup outing. 

The marine cleanup event, referred to as “Reverse Tashlich,” took place on September 28th and aims to address human impact on our waterbodies, which collectively encompass 72% of the Earth’s surface. However, we are confronted with unprecedented and concerning levels of pollution from various types of waste substances that adversely affect both aquatic life and the ecosystem. This initiative makes a lot of sense as a bold response to our human responsibility for the environment and is tied to a Jewish concept.  

This reverse tashlich concept, introduced by the nonprofit organization Repair the Sea in the United States, represents one of its global initiatives that resonates with the human duty of repairing the world, tikun olam. Under the guidance of Rabbi Ed Rosenthal and a committed management team, the reverse tashlich marine cleanup has expanded across various continents, with Jewish groups and communities engaging in efforts to collect debris to prevent it from entering nearby water bodies. This year, an impressive total of 300 teams participated, representing 30 countries from 6 continents.

One of the teams in East Africa, where the reverse tashlich in 2023 first made its debut on the continent, was the Save the Nile group operating in Uganda. There is a staggering amount of plastic waste building up inside Lake Victoria’s islands and waiting to be washed into the lake’s waters. The group, made up of Jews, Christians, and Muslims, responded to the call of the Repair the Sea mission, which aims to remove human sins in the form of marine debris, such as used plastic bottles, while uniting like-minded individuals and communities around the world through the Reverse Tashlich initiative. It was on this backdrop that I registered for the 8th annual global event with the team in Uganda.

During the inaugural pre-Pesach global cleanup, when the historic first bedikat hamayim reached the mouth of the Nile, the Masese landing site played a crucial role in facilitating sailing into both the lake and the Nile. Again, the team assembled at the landing site in Jinja and set out first to Samuka Island, a tourist destination inside Lake Victoria where a first-ever mikveh in the lake is being considered. From Samuka Island, the next stop was at Kisima 2 Island, where we were greeted by a crowd of children. They must have wondered what brought these strange men dressed in yellow-colored reflectors to their home island.

The brief stop at the Kisima 2 island was part of the routine to run a physical assessment of the extent of plastic pollution in the island, which is on an elevated height, making it pretty easy for plastics to drift into the waters of the lake. Then from there, the team arrived at the Kisima 1 island, which is already a familiar work site for the Save the Nile group. The next 45 minutes were spent collecting plastics littered close to the shores on the beachfront of the island that is home to more than 3,500 people. 

Even though humans occupy only about 14.5% of the total surface of the planet, they have continued to cause devastating harm to the sea and ocean, both of which sustain life and humanity. Today, it is reported that there are 51 trillion tons of plastics in the ocean, as every day according to a 2024 article by the CNN, the world dumps approximately 2,000 truckload of plastic into the Ocean. The journey of these plastics into the ocean begins right on land, either being discharged directly into the ocean or from streams to rivers and lakes, flowing without interruption to its final destination, the ocean. Ultimately, many harmful effects persist, including the risk of plastic poisoning in humans when fish consume these microplastics. 

By the time the cleanup team on Kisima 1 Island filled up their individual sacks, they proceeded to a portion of the island mapped as a temporary plastic dump yard. The final plastic bottle count stood at 4,121 bottles collected, making it the first consignment to be stored in the dump yard. Speaking to Martins, one of the senior coordinators and supervisors of the team, I learned this will be the second dump yard now operational in Lake Victoria by the team. 

“About 6 weeks ago, we opened a temporal plastic collection point in the Yebwe Island, an island in the eastern district of the Buvuma Island. But with the launch of a second site here in the Kisima 1 island, the project of removal of 5M plastic bottles from the lake has now officially begun.”

In reality, there are fewer significant actions on marine-related cleanup in comparison to on-the-ground plastic collection, as we can see around several corners along the road. Thanks to the motivation from the Save the Nile group, a dedicated team of marine enthusiasts committed to a large-scale cleanup project over an extended period. The team is motivated not only to prevent millions of plastics from drifting into the Nile but also to trap them for recycling, thereby making waste plastics find usefulness again. However, sustainability is a giant consideration, ensuring the project stays on track as it navigates the roadmap to achieving the target outcome.

The post Jewish-Led Marine Cleanup Reaches Lake Victoria in East Africa. first appeared on African Jewish Voices.

On August 28th, the Abayudaya Jews of Uganda will vote for the first time in history to nominate a delegate to represent the Ugandan Jewry at the World Zionist Congress in Israel. One of the candidates is Engr. Avram Mukibi Franco, who is running under the Kol Israel Party.

Avram is no stranger to this journey. Since 2018, he has worked tirelessly to secure Uganda’s official inclusion in the World Zionist Congress. Thanks to his unwavering commitment, after nearly a decade of hard work and leadership, he finally got what he and his team wanted in January 2025, when the Zionist General Council officially welcomed Uganda into its fold. This milestone was celebrated in June with the launch of the Zionist Movement of Uganda (ZIMU) in Mukono, a historic inclusion aimed at uniting Jewish communities under a shared voice. In his address at the launch, Franco reminded the world: “The Zionist Congress is richer and stronger when it includes the full diversity of our global nations.”

As he moves ahead to represent Uganda at the Zionist Congress for the next five years, Engr. Mukibi’s manifesto embodies the same vision and commitment that has propelled the community to this point. His priorities include:

1. Making sure that the Abayudaya voice is heard in the halls of Zionism.

2. Exploring initiatives that aim to bring Uganda closer to Israel by contributing to the economy of Eretz Israel and helping young people and spiritual leaders study in Israeli yeshivot, after which they can return to strengthen their community.

3. Starting programs that bring Jewish teens together to learn, study, and grow as a group.

4. Make an effort to get the Ugandan government to officially recognize Judaism so that important Jewish holidays are completely recognized, and Jewish marriages are acknowledged.

5. Helping new Jewish members celebrate religious milestones like brit milah and talking about marriage and family life in the Jewish community.

6. Advocate for the rights of women and the girl-child in the society by making sure that enough attention is paid to the growth and development of key Jewish women’s organizations.

7. Using technology to help the Jewish economy by expanding agriculture in ways that make sure there is enough food for everyone and eradicate poverty as much as they can.

8. Working together with all the Jewish groups in the country, both local and foreign, for the good of all Jews.

9. Making the connections between Ugandan Jews and other Jews in East Africa and all around the continent stronger.

10. Establishing a Jewish pilgrimage board to assist the Jews of Uganda in fulfilling their earnest desire to visit the land of Israel during the high holidays, thereby meeting their lifelong Jewish obligations.

Guided by his own words— “I’ve been there, I’m there, and I’ll be there for the community” — Engr. Franco represents younger and transparent leadership, carrying both dedication and integrity.

Avram Mukibi represents a fresh and energetic approach to leadership at a time when the Ugandan Federation and its numerous Jewish communities nationwide are seeking to assume the 2nd membership position of the World Zionist Congress in Africa, following South Africa. His candidacy signals not just participation but a dedication to guaranteeing that Ugandan Jewry is effectively represented in discussions shaping the future of the Jewish people across the globe.

As this important and historic election gets underway, Ugandan Jews have the chance to choose a leader who has already made history for the Abayudaya community by laboring for its acceptance in the Zionist Congress in Israel and who is ready to take their voice onto the world stage. If you vote for Engr. Avram Mukibi Franco, you are voting for vision, youth, transparency, accountability, and a stronger Jewish presence in the family of nations, not just for today but for the next five years.

The post A Fresh Voice for Uganda at the World Zionist Congress. first appeared on African Jewish Voices.

(All Photos Credit: ZIMU)

The World Zionist Congress finally incorporated the Uganda Federation as its second member in Africa after an unprecedented move that lasted over 8 years of relentless effort and determination. All thanks to Avram Mukibi, a vibrant Ugandan Jew from Mbale, a member of Kol Yisrael, who has embarked on this journey since 2018. When almost everyone had given up, his resilience and unwavering follow-up actions kept him and his board going for nearly a decade until the decision was approved by the Zionist general council.

This historic inclusion, after it made global headlines in January 2025, eventually led to the creation of the organization called ZIMU to represent Uganda as part of the World Zionist Organization. The Zionist Movement of Uganda, ZIMU, aims for true inclusivity among the Jews in the country irrespective of sects and affiliations. Besides giving the Abayudaya a voice in the Zionist Congress, one of its missions is making Judaism an officially recognized religion in Uganda. Another important one is raising voices to advocate for the needs of the Jews in the diaspora.

Founded in 1897, the Zionist Organization (ZO) evolved into the World Zionist Organization (WZO) in 1960. All along, it is a non-governmental entity that promotes Zionism. Since its inception, it has pursued initiatives tailored to the unity of the Jewish people, aliyah to Israel, furthering Jewish, Hebrew, and Zionist education, and many other projects. And with associate Jewish organizations across the globe working together objectively to strengthen the WZO, the recent admittance of the Uganda Jews signals a new frontier for Black African Jewry.

On the 9th of June, 2025, all roads led to Mukono in central Uganda, the host venue for the official launching ceremony of the Zionist Movement of Uganda, ZIMU. The town, located at the outskirts of the capital, Kampala, is home to both the Mukono Orthodox Jewish community and Tzyon Beit Hamitzvot. For lovers of tourism, beyond these synagogues, one can embark on a scenic retreat to Ssezibwa Falls for relaxation and sightseeing.

With guests arriving from Namanyonyi Synagogue in Mbale and other parts of the country, including the outgoing Israeli ambassador and invited non-Jewish representatives, the event kicked off with the singing of the Hatikvah followed by the Ugandan national anthem. The audience was seated comfortably under canopies, and the venue was well arranged, thanks to the combined effort of members of the host Jewish communities who worked tirelessly to ensure a successful event. As the occasion progressed, we listened to remarks from several selected speakers as they lent their voices to the purpose of the day.

Speaking on behalf of her community, Sarah Nakintu, who doubles as both synagogue coordinator and vice president of the Sub-Saharan African Jewish Alliance (SAJA), motivated the crowd with a captivating speech. She thanked the ambassador for honoring the invitation and was full of praise for Avram for championing the movement for all these years.

“ZIMU is being launched as both a movement and a mission. A platform for engagement, empowerment, and education for Zionist values and identity across Uganda, Africa, and the world.”

Another speaker was the elder JJ Keki from the Kahal Kadosh Beth Shalom (KKBS) congregation in Nangolo, Eastern Uganda. In his speech, he briefly narrated the history of the Abayudaya Jews, tracing their origin to a man named Semei Kakungulu in 1919 who discovered two things from the locally translated Bible that triggered his conversion and that of his vast followers: Shabbat being the 7th day and the covenant of circumcision. But prior to his speech, we also listened to Orah Lawrence Ben Avraham, the gabbai of the Mukono Orthodox community. Lawrence is currently taking a rabbinical course in a rabbinical school in the United States.

The honorable Israeli ambassador, Michael Lotem, in his speech emphasized that even though today you’re joining the Zionist Federation, being part of a community is really what matters, where everyone can continue to practice the lifestyle of being a Jew.

However, the peak moment of the day was when Avram Mukibi, the nominated delegate to represent Uganda in the Zionist Congress, addressed the audience, who cheered him while he spoke. He stated that for the first time ever, the Ugandan Jewish communities will be represented at the 39th World Zionist Congress in Jerusalem. Their dream that one day Uganda will have a voice in the halls of Zionism has eventually been realized.

“Our message to the world is simple. The Jewish people are one. Whether they’re in Israel, the United Kingdom, the United States, or Uganda. We are bound by destiny and a common hope. The Zionist Congress, a forum where Jewish voices of all backgrounds come together to shape the future, is richer and stronger when it includes the full diversity of our global nations.”

Other highlights of the day included women entertaining the audience with beautiful songs in Hebrew, group photographs, people catching up with friends, the granting of personal interviews to reporters, and a delicious meal of local delicacies to mark this special day. What happens between now and the next Congress outing in Israel will provide the projectile path to successfully position the Ugandan Jews as their other counterparts, taking them from where they are at the moment to where they deserve to be in the future.

The post ZIMU Launched in Mukono: Uganda’s Historic Inclusion in the World Zionist Congress. first appeared on African Jewish Voices.

Located just a short drive from the heart of Mukono, Ssezibwa Falls offers visitors a perfect blend of natural beauty, cultural heritage, and a quiet corner for reflection. After visiting the vibrant and growing Jewish communities in Mukono of Central Uganda—Tzyon Beit Hamitzvot and the Mukono Orthodox Jewish Community—this natural site is an ideal next stop for spiritual travelers, nature lovers, and curious tourists alike.

Mukono is home to these two unique thriving Jewish communities: Tzyon Beit Hamitzvot, a Sephardi Jewish congregation, is known for its electrifying Shabbat gatherings, community outreach, and commitment to Jewish education and identity. The Mukono Orthodox Jewish Community, on the other hand, follows traditional Ashkenazi practices, with a strong emphasis on Torah study, kosher observance, and communal lifestyle.

It is fascinating to note that both communities have strong foundations in faith, hospitality, and a vision of Jewish continuity in Uganda. Visitors are often welcomed to attend prayer services, community meals, and educational sessions—offering a rare glimpse into the life of African Jewry.

The Road Trip: From Synagogue to Ssezibwa

Leaving Mukono town, the journey to Ssezibwa Falls is a scenic 19-kilometer ride along the Jinja Highway. As your vehicle winds through the green countryside, the landscape transforms into vast fields of sugar cane, swaying in the breeze under the Ugandan sun. Along the way, you’ll pass the Ssezibwa Sugar Factory, an impressive local industry that fuels the economy and adds to the charm of the region. Farmers and transporters with loaded cane trucks are a common sight, painting a picture of everyday life in this fertile part of Uganda.

After about 25 minutes of driving through slow traffic at some point, you’ll arrive in Kayanja town, then turn right off the express road and move through a road flanked by sugarcane plantations. Upon arriving at the site, the sound of rushing water and the melody of birdsong greet you at Ssezibwa Falls.

7 Things to Do at the Falls

Ssezibwa is more than just a waterfall—it’s a sanctuary, and here are seven things that you can do when you visit this place:

• Nature Walks: Wander through the thick forest trails, guided or solo, with rich biodiversity and birdsong accompanying you.
• View from the Top: Climb to the crest of the falls and take in panoramic views of the surrounding landscape.
• Picnicking: Bring lunch or buy local snacks and enjoy a peaceful meal by the water’s edge.
• Photography: Capture the power and serenity of the cascading water and the lush vegetation around it.
• Camping: For the adventurous, pitch a tent under the stars and fall asleep to the sound of rushing water.
• Wildlife Spotting: Watch monkeys swing through trees, and keep an eye out for various birds and butterflies.
• Event Hosting: Whether it’s a wedding, spiritual retreat, or family reunion, the falls serve as a picturesque venue.

Many visitors describe Ssezibwa as a place of healing energy and spiritual calm—a fitting continuation after an inspiring visit to the synagogues of Mukono. Whether you’re a pilgrim, an explorer, or simply in need of rest, this natural wonder awaits you.

Generally, Uganda, which is described as the pearl of Africa, is home to a range of tourism destinations, ranging from waterfalls to national parks and lakes and lake islands, all of which attract thousands of visitors. Therefore, whether you’re visiting central Uganda or the eastern region on the cascading hills of Mbale, where Judaism thrives, be sure to visit any of the tourism destinations closest to you that suit your preference. With our wealth of experience, our team is committed to making sure every journey is full of meaning, connection, and memories that stay with you forever. Let’s explore the Pearl of Africa—together!

The post Beyond the Synagogue: A Scenic Retreat to Ssezibwa Falls in Mukono first appeared on African Jewish Voices.