I must say that reading William F.S. Miles book, Jews of Nigeria: An Afro-Judaic Odyssey, published by Markus Wiener Publishers in 2012, was an engaging experience. It felt like I was sitting with a wonderful storyteller, full of humor but yet paying excellent attention to details.

The book, covered in brown and with the face of a young boy putting on a tefillin, ushered me into a world filled with warmth, quests, and cultural intrigue. It felt like I was stepping into a vibrant room that was pulsating with ancient traditions, modern findings, and a deep yearning for discovery, all intertwined in very captivating way.

The book explores the unique phenomenon of rabbinical Judaism’s emergence in Nigeria, particularly among Igbo people, and is a valuable addition to studies on African Judaism and intercultural religious dynamics.

What grabbed me was Miles’s ability to convey the raw passion and spiritual hunger of these Igbo communities he encountered, whom he affectionately termed ‘Jubos’ journeying into rabbinic Judaism. The term “Jubos,” an acronym derived by combining the “Jewish” and “Igbo,” or rather “Judaism” and ” the Igbos,” was employed consistently
throughout the book. Similarly, in this review, I will employ the same terminology to align with the author.

He tells about the Jubos adopting a religion where Igbo traditions intersect with rabbinical Judaism. It feels like they’re reconnecting with ingrained ancestral echoes that intimately resonate with their souls. Miles captured the scene beautifully with his firsthand account of heartfelt Hanukkah celebrations and a touching bar mitzvah he attended in Abuja. One could sense their sincerity and longing to live Jewishly in Nigeria’s diverse religious landscape, where Islam and Christianity have strong presences. It speaks volumes about faith being a remarkably personal journey.

The author touchingly conveyed the devotion of the Jubos. I loved the story he told about a heartfelt Sabbath dinner where challah tastes sweeter when shared with a genuine community. The Jubos’ journey into Judaism is not an isolated phenomenon. It is a testament to the fluid and seeking nature of spiritual identity. And Williams Miles captured this quest with a warmth that feels like sitting with an old friend sharing cherished stories.

Miles captured the deep passion the Jubos exhibited in their spiritual journey and their desire to connect or reconnect with
what they view as ancient Hebrew roots. I must say that the cultural parallels they highlighted between certain Igbo
traditions and Jewish customs felt like finding unexpected harmonies in a musical composition. That, I couldn’t help but wonder, is the possibility of ancient linkages and the shared human narratives vibrating subtly across continents.

However, the author stressed that, according to his research on the Judaization of contemporary Igbos, theology trumps
genealogy. This implies that the Igbo Jews did not first and foremost perceive themselves as a lost tribe of ancient Israel,
leading them to learn and practice rabbinical Judaism. Instead, they embraced rabbinical Judaism as part of their quest for
spiritual truth, and only then did they recognize similarities between Igbo traditions and Jewish practices. His candid
expression of the idea was a brilliant observation that I had never considered before.

Undeniably, Miles’ notion of them being “the world’s first Internet Jews” strikes me as both apt and touching. Their innovation and adaptability in faith expression, as well as their resourcefulness in navigating digital spaces to learn and practice Judaism in Nigeria, where traditional infrastructure is very limited, are clear for all to see. He gave one such example as the Jubos conducting prayers with a photocopied siddur, a digital Torah. I agree with his stance on this; I know one of the first people to learn to read and pray in Hebrew, Eben Cohen. Cohen reportedly used the internet to master reading and praying in Hebrew, a skill he eventually passed to many others, who in turn taught others.

The author highlighted the struggle of these Nigerian communities who are fervently pursuing Judaism in a country
that is dominated by Islam and Christianity. In Nigeria, it is estimated that between 6,000 and 10,000 Igbo people have
adopted mainstream Judaism, yet the number feels like a pebble at the beachfront compared to the overall population of
the country. Issues such as assimilation, internal discord, and recognition struggles from both Nigeria and Israel confront these Jewish communities. He asserts that rabbinic authorities in Israel do not recognize the Igbo Jewish community (Jubos), thereby undermining their legitimacy and acceptance within the global Jewish community. He cited an example whereby a Jubos can only travel to Israel on pilgrimage if he passes as a Christian tourist because he is not recognized by the Nigerian and Israeli governments as a Jew. Furthermore, there are no subsidies from the Nigerian government available to Jewish pilgrim seekers because Judaism is not a religion recognized by the Nigerian Government.

Miles also noted an Israeli embassy official in Abuja who suggested hesitation about recognizing the Jubos. I was saddened by his submission. He feared potential mass conversions and immigration claims due to the economic crisis in the country.

The book also highlighted the challenge of not having an indigenous resident rabbi. It is a real issue that lingers, 13 years after the publication date of the book ‘Jews of Nigeria’ in 2012. There is, as yet, no resident Jewish rabbi in the entirety of West Africa.

As Miles noted in his book, “The geographic calculations become dizzying, the conclusion identical: when you’re a Jew
in Nigeria, and you need a rabbi, you’ve got a long way to go.
“He stirred contemplation on the very meaning of Jewishness, personal identity, and belonging that left me reflective. He
gave a firsthand account of his experience with the Jubos in their home and synagogues, which he described as “a
profoundly moving experience.”

Reading Miles’ account of his first encounter with the Jubos filled me with pride as a Jubo. He spoke about
how it affected his spiritual life. “The Jubos make me feel ashamed as a Jew; sometimes, this feeling even
motivates me to go to shul.” They live more Jewishly than most Jews do in America. References to the
Torah and Jewish ethics are sprinkled in routine conversations.”

He raised questions about Jewish identity at large and the Jubos’ legitimacy. “But are they really Jews? Who, after all, is a Jew?” I was moved by his submission in the case of the Jubos. He artfully balanced scholarly insight with stories of his
personal encounter with the Jubos.”

Orthopraxy, I submit in this case, ought to trump orthodoxy. In other words, the fact that the individuals you will encounter in this book live as Jews—practicing, worshiping, studying, gathering, and, yes, disputing as such—is infinitely more important than whether or not they descend from some long-lost tribe of Israel. “They are vastly more Jewish than Western Europeans or North Americans, whose DNA may bear traces of Jewish ancestry but whose lived experience, individual sense of identity, religious practice, and group identification are anything but.”

I was reminded of the book Black Zion while reading Miles’ Jews of Nigeria. Miles’ unique insight into the spiritual journey of the Jubos underscores the universal themes of identity and spiritual belonging, adding a fresh perspective to the global Jewish mosaic.

However, I observed that the book focused almost exclusively on the Igbo communities (Jubos), whereas judging from the title (Jews of Nigeria), a reader will be quick to assume that only the Igbo tribes represent the Jewish demographics composition in the country. Secondly, the event described in the book take place largely in Abuja, the northern part of the country, and most of the interviews conducted are from guests who attended a bar mitzvah in the capital. These observations prompted me to consider other communities beyond the author’s personal experience, particularly the non-Igbo tribes not included in the book. The Igbo communities are not the only Jewish people in Nigeria. In the southernmost part of the country, Akwa Ibom and Rivers State have thriving Jewish communities. This narrowing of focus raises questions about the book’s ability to fully represent the nationwide diversity required to justify the book title.

Nonetheless, Miles’ storytelling skills captivated me. I couldn’t lift my eyes off the book and couldn’t help but crave more. I would truly adore seeing Miles expand on this narrative in a future edition by weaving broader interactions with Nigeria’s diverse Jewish communities. Definitely, he should create a more inclusive term instead of “Jubos, ” unless he plans to rename the book “The Igbo Jews of Nigeria. ” I’m hopeful for continued explorations. It would make for a wonderful read.

The post Book Review: Inside the Jews of Nigeria first appeared on African Jewish Voices.

The Jewish people, throughout history, have been described as the “People of the Book,” which is pronounced as “Am HaSefer” in the Hebrew language. This title reflects the profound bond between the Jewish people and their sacred texts, particularly the Torah. This collection of books include the written and oral Torah, the Talmud, the Shulchan Aruch, the Haggadah, Siddurim, etc. For hundreds of years, Jews have worked diligently to study and keep these books safe. They have also built up a huge library of commentaries, regulations, and liturgical works that expand on them.

For Jewish communities worldwide, access to these texts is fundamental for learning, practicing, and preserving their traditions. However, for some communities—especially those in regions where Jewish infrastructure is still developing—this access remains limited. This has been the case in Nigeria, where growing Jewish communities often face difficulties obtaining essential religious texts such as Chumashim (the Five Books of Moses), Siddurim (prayer books), Shulchan Aruch (the Code of Jewish Law), and other vital materials.

This lack of access has raised an important question among Nigerian Jews: Can we still call ourselves the “People of the Book” if the Book itself is not within our reach?

A loud “yes” has just been provided in response to that question as a result of a commendable initiative that includes the efforts of both indigenous groups and international organizations.

A Joyous Occasion for Nigerian Jewry

Throwing more light on the development, Bezrat Hashem, a joyous occasion, recently unfolded for the Nigerian Jewish community. The Commonwealth Jewish Council (CJC), an umbrella organization supporting Jewish communities across the various countries under the Commonwealth, extended a generous hand to Jews in Nigeria. Through its collaboration with one of the foremost Jewish organizations in Nigeria, which is the “Judaism Fellowship Initiative” (JFI), the CJC sent a shipment of essential Judaica materials meant for various Jewish communities across Nigeria.

This shipment contained an array of sacred items: Chumashim, Siddurim, Machzorim (holiday prayer books), Haggadot (used during the Passover Seder), Tefillin (phylacteries), and others. These are not just religious objects—they are essential instruments that link Jews to their faith, to each other, and to generations both past and future.

The official distribution event occurred in Anambra State on Sunday, August 17, 2025. Representatives from the synagogue and JFI convened with Jewish leaders to collect their community’s allocation of materials. The atmosphere brimmed with joy, gratitude, and a deep sense of unity and purpose.

Strengthening Global Jewish Responsibility

At the event, Author Regis, President of the Judaism Fellowship Initiative, delivered a heartfelt speech highlighting the Jewish value Kol Yisrael arevim zeh bazeh — “All Jews are responsible for one another.” This principle, which has sustained Jewish people through centuries of dispersion and diversity, was vividly reflected in the CJC’s generous support.

Regis noted that this initiative was not merely about books and religious items—it was about rekindling connection: among communities, across generations, and between each Jew and their sacred heritage.

“This is what it truly means to be the People of the Book,” he said. “It means ensuring that no Jew, anywhere, is left without access to the tools of our tradition.”

The materials were equitably distributed among attending synagogues and leaders. In the words of Abba Yerimyahu Eyong, Vice President of JFI, “The leadership of JFI is so mature that materials are shared and every community is happy with the sharing. It is rarely seen.” Each recipient left not just with books and items in hand, but with a renewed sense of belonging.

The gathering also created a rare opportunity for Jewish leaders across Nigeria to meet—some for the first time. It became a spontaneous unity event, fostering stronger relationships within the national Jewish network. I personally recall meeting the national treasurer, Engr. Daniel, whom I had not seen in over four years. He exclaimed, “Rishon, is this you? Baruch Haba!” I could not contain my joy. It felt like a family reunion.

A Growing Community with Unshaken Faith

There are many synagogues and minhagim in different states that make up the Nigerian Jewish community, which is increasing. Even though they still face problems like not having enough resources and being far away from other Jews, they are nonetheless committed to Jewish life. Education, prayer, and observance continue to thrive, now with the added support of global Jewish solidarity.

This donation marks a turning point. With access to these essential materials, more Nigerian Jews can now study Torah, pray from traditional texts, observe mitzvot, and teach the next generation. It is a significant step in securing the continuity of Jewish life in Nigeria.

In a world often divided by race, customs, and differences, stories like this remind us of what truly binds us together. Across continents and cultures, the Jewish people remain one family—united by the Book and by the responsibility we carry for one another. My earnest prayer is that one day, every Nigerian Jewish community will have its own library, and every individual will possess the materials they need to meet the demands of the Knesset during davening.

The post CJC Empowers Nigerian Jewry to Reclaim the Title: “People of the Book.” first appeared on African Jewish Voices.

Nze Remy Ilona’s book, Igbo Hebrew Republic, extensively discusses the religion and culture of the Igbo people of Nigeria, known as OmeNa-Ana, and draws comparisons with the religion and culture of ancient Israel, as found in what is generally regarded as the Old Testament. In his attempt to demonstrate the similarities between the religion and culture of the Hebrew Igbos and ancient Israel, Nze Remy Ilona passionately showcased through academic research some omenana traditions that ancient Israel followed. This book, which is research-based, is, in my opinion, certainly the only one that has gone so deep in highlighting, comparing, and asserting what I refer to as “veritable evidence of connection” between Igbo culture and religion and ancient Israel’s religion and culture.

The book establishes a connection between the word “Ruth” used when she proposed to Boaz and the term commonly used by Igbos to express marriage, explores traditional festivals celebrated by the Igbo people, and presents his DNA results, which, although not perfectly interpreted by the testing company, indicate that the Hebrew Igbo ancestors who migrated to West Africa were a subgroup of Israel. Ruth cried, “Cover me with cloth.” Many Hebrew Igbos use the word Ima Ogodo, which translates to covering with cloth, to mean marrying a woman.

The term Igbo Hebrew Republic, as used in the book title, is a description of the geographical location of the Igbo people, an ethnic group primarily located in the southeastern region of Nigeria. The Igbo people’s geographical location encompasses several states, the tributaries of the River Niger, and the Costal Gulf of Guinea. States like Abia, Anambra, Ebonyi, Enugu, and Imo State, as well as parts of Delta State, Rivers State (including Ikwere, Etche, and others), Benue State (specifically, the Igbospeaking communities in the Ado, Okpokwu, and Oju local government areas), Kogi State, and Edo State, respectively, have been their homes.

Before proceeding, I would like you to read the article by W. F. Daniel about Semitic tribes in West Africa, which is presented in the final paragraph of this book. The author states that the London Medical Gazette published this article. The article states, “A comparison between the uncivilized and savage tribes of West Africa and the Semitic races, along with their affiliated offshoots, cannot fail in pointing out the prominent similarity that prevails in the manners and customs of both.” In none of the Negroe nations are there traces of participation in their usage of oriental sources more obviously marked than in the migratory tribes of Jallofis and Mandingoes, the predatory Fellatahs (Fulanis), and predial Eboes (Igbos) of Delta.” The author emphasized that three of these tribes identify as Muslims, in contrast to the Eboes (Igbo), who were then seen as Pagans. This, I can say, proves the belief that Igbo people migrated to their current location from the Middle East (Israel) for them to be identified and grouped with other Semitic tribes because of their culture and tradition, which is Oriental.

The Hebrew Igbo people hold circumcision in such high regard that it is impossible to envision a scenario in which a male Igbo child does not undergo this ritual. Not only is a male Igbo child circumcised, but it also occurs on the eighth day. Despite the fact that no Igbo have been able to tell the origin and reason of the practice outside what Torah presented. The author opined that circumcision did not start with Abraham; he established that among circumcision-practicing tribes in Africa, the Igbo people are the only ethnic group that traditionally circumcise their male children on the 8th day. He listed numerous tribes in Africa that circumcise their male children and one tribe that sees circumcision as abomination. The author also elucidated the reasons for circumcision and the gods to whom these African tribes perform it. While the Ashanti tribe of Ghana views circumcision as an abomination, the Venda and Lemba tribes of South Africa, as well as the Kikuyu tribe of Kenya, perform it during puberty as a rite of passage into adulthood. He presented the work of a British ethnographer, who believes that the Ewe tribe of Ghana, Togo, and the Yoruba tribe of Nigeria perform circumcision between 7 and 12 years in honor of their gods, Legba and Elegba. Also, the author mentioned John K. Thornton, who quoted a missionary, Oldendorp, to have observed that what distinguished his Igbo interpreter with other tribes of the Niger Delta tribe of Kalabari, Ibibio, Ijaw, and Urhobo was the presence of circumcision or absence of it. Unlike people from other tribes, every Igbo male child undergoes circumcision.

Through the presentation of various works by writers, missionaries, anthropologists, and ethnographers, the author demonstrated that, despite circumcision’s presence in Africa, no other tribe, except the Hebrew Igbos, considers it a mandatory practice. They insist on performing it on the 8th day, except in cases of a child’s illness, a practice that Ancient Israelites and modern Jews still follow today. This book showed that while other African tribes can circumcise at any time, the Hebrew Igbos must do so on the eighth day. This book undoubtedly clarified the situation and criticized those who equate the Hebrew Igbo people with other African tribes regarding circumcision.

One of the things that are essential to note when it comes to culture and religion is the fact that every nation has a name for its culture and religion. I boldly assert that nations such as Romans, Greeks, Indians, Arabs, and others have names that accurately reflect their accepted culture and religion. In what is today referred to as Africa by colonizers, we have nations name their religion and culture before the coming of the colonial agents who recreated and reoriented various tribes they met in Africa, some by mere imploration and some like Igbo people by brute force, that made those who remained after the carnage they unleashed to accept whatever was presented to them culture and religious wise.

In his attempt to demonstrate that the Igbo people of West Africa adhere to the same culture and religion as ancient Israel, he brought to light a fact that many proponents and opponents of this position have consistently overlooked. He took the path of using name to identify religion and culture and gave name to the religion and culture that Moses received from God and provided to Israel by pointing out the picture Deuteronomy 6:1 painted about Torah. In this portion of the Torah, the religion and culture of Israel were referred to as things to be done in the land. The author provided a scholarly explanation of the term OME-NA-ANA, which refers to the religion and culture of the Igbo people. Omenana, which means “something to be done in the land,” when translated into English, is the same phrase used in Deuteronomy 6:1, when the law was given to Israel.

He further asserted that among all Hebrew Israelite families, including Ashkenazi, Sephardic, Mitzrach, Yemenite, and Falasha Jews, it is the Hebrew Igbo people who have preserved the most ancient form of Israel’s religion and culture, as practiced in ancient Israel. The author posited that the name Ome-Na-Ana conveys the true meaning of Israel’s religion and culture more than any other name that people widely refer to Israel’s religion and culture to be today.

Explaining further, he stated that just as Torah is tied to the land of Israel, the term Ome-Na-Ana not only conveyed the intent of the religion and culture but also tied the practice to the land. The Igbo ancestors understood, just as ancient Israelites did, that continuous observance of Omenana guarantees the prosperity, peace, and life of the community, as well as the general welfare of the people. He pointed out that in Ozubulu, his home town in the Igbo Hebrew Republic, just like in ancient Israel, deaths, incurable sickness, poverty, suffering, and other painful tribulations will take place as consequences for going against Omenana. Comparing what marriage is among their neighbors—Yorubas, Fulanis, and Urhobos—he was able to show a clear difference between Hebrew Igbos and their neighbors in Nigeria.

Looking at what marriage is among the Jews; he was able to establish that Hebrew Igbos and Jews draw water from the same source when it comes to marriage. In Yoruba culture, marriage takes place when a man and woman agree to live together. During this period, they fulfill all conjugal obligations, and if a child is born out of their union, the man becomes the child’s owner. This practice will be frowned at by every Hebrew Igbo and Jew because, against their world view, which emerged from the same source, if a woman gets pregnant and gives birth while unmarried, the father owns the child, as against what the Yoruba tribe practices. He presented the marriage customs of the Urhobo and Fulanis, highlighting the distinct differences between them and those of the Hebrew Igbos. In the end, he was able to demonstrate that Hebrew Igbos and Jews have a common understanding and practice when it comes to marriage. This he attributed to the fact that Hebrew Igbos and Jews evolved from ancient Israeli culture and religion.

The author delved into the name of God of Israel and compared it with the name Hebrew Igbo people call the God they worship through Omenana, which is Chi Ukwu and Chineke. He broke down the name wordfor-word to bring out the meaning embedded in it. Citing the work of a Jewish Rabbi, he went further to uncover a connection between the names Chi Ukwu and Chineke and the true name of God of Israel, as revealed in the 4th line of the Shema. Every Igbo man recognizes Chi Ukwu and Chineke as the names of the God his ancestors worshipped: Chi Ukwu, which translates to “Great God,” and Chineke, which signifies “God who creates.” The author posited that these names are linked to the name that God gave to Moses as His name.  

He cited a book by Rabbi Wyne Dosyick titled “The Real Name of God,” which he, the author, was introduced to by an Igbo Hebrew American ex-serviceman, Chinedu Emelifeonwu. In the book “The Real Name of God,” Rabbi Wyne Dosick asserts that the true name of God is ANOCHI. He pointed out that the Hebrew Igbo people retained the second part of the name of God, which is CHI, in their name for God and only added prefixes like Ukwu— great and eke—create to get Chi Ukwu and Chineke. He then drew attention to the 4th line of the Shema prayer, where God’s name appears as Anochi, providing clear evidence that the Hebrew Igbos maintained the original name of God that Moses had given them. This, he stated, is strong evidence that not only did Hebrew Igbo people evolve from ancient Israel, but Hebrew Igbos retained the oldest form of Israel’s religion and culture. He went on to highlight a remarkable phenomenon: the Hebrew Igbo Republic managed to preserve the original name of God without the need for extensive research, a fact that other Israel families had only discovered through extensive research.

The author also introduced, examined, and established that the Ilo Muo practice among Hebrew Igbos and the peace offering commanded in Leviticus 10:14–15 are one and the same. He pointed out that just as it is in old Israel, the feast is a family feast and also that the priest takes some portion of the sacrifice presented during the peace offering. In variation to what is obtainable in old Israel, the eldest male in the family serves as priest of the family among Hebrew Igbos, as opposed to what is obtainable in Israel, where only Levites and, in extension, the Aronites serve as priests. In defending this variation, the author pointed out that not all the laws are observed as they are given because of peculiarities.

Ilo Muo, a feast that unites family members to offer sacrifices to appease God and pray for peace, holds significant importance for Igbo families. It also brings together all the children, both male and female, born into the family. The author observed that in Omenana, all family members partake in the peace offering, just as they do during Ilo Muo.

He introduced another tradition practiced by the Hebrew Igbo people, which bears resemblance to the Yom Kippur rituals of ancient Israel. Among Hebrew Igbos, there exists a practice known as Igbu Aja. Igbu Aja is an annual festival that coincides with the biblically commanded Yom Kippur. He cited G. T. Basden’s report on this specific tradition, highlighting a practice that aligns with the Torah’s commandments for Israel. He faulted those who are ignorantly or deliberately playing down credible evidence that proves the religion and cultural connection between Israel, Hebrew Igbos, and Jews—a connection that preceded the missionaries and every western incursion into the African continent.

The author presented the testimony of a near-ninety-year-old pathfinder of Judaism in Nigeria, establishing that various Hebrew Igbo communities celebrate Yom Kippur. In this book, Obadiah Agbai, who is the leader of the Gihon Hebrew Synagogue in Nigeria, gave an account of a festival his community, Item in the current day Abia State, was celebrating in the past, which is similar to Passover. “Mme Mme Oriri Achicha Kpor Nku,” which translates as “feast of eating unleavened bread,” is the name of the festival. Agbai explained the celebration of the feast, stating that they use cocoyam and season it with bitter leaves (utazi and onugbu). He also said that on the last day of the feast, everyone gathers in the community center, after which they start walking at a brisk pace into the forest. This walk lasts for about an hour, during which the chief priest and elder who are leading the community stop and the chief priest utters some words that he can’t remember, after which the whole community starts walking back to the community. The author posited that the rapid walk into the bush is akin to Israel’s hasty departure from Egypt.

The author drew comparisons between the Biblical first fruit and the New Yam festival, which the Hebrew Igbos celebrate, highlighting similarities between the two celebrations. The author emphasized the celebration of the New Yam festival, demonstrating its resemblance to the Feast of First Fruit. The ritual involves harvesting the yam, taking it to the central sanctuary, where the chief priest offers prayers to Chi Ukwu, and cooking the food for the feast, which is then celebrated in the sanctuary for merriment. One could compare this to the celebration of the First Fruits feast in ancient Israel, where the sanctuary hosts the presentation of the year’s first harvest to God.

He went further to present another feast that is celebrated by Umuoji people, which is called the Ima Ntu festival. The Igbo word “Ima” means making or building, while the word “Ntu” means booths. This translates to “making or building of booths” in English. People celebrate this feast by constructing booths, living in them for a few days, consuming food and drinks served by women, and then demolishing the booths during the festival’s final day. If I am to say so, I will say without doubt that every unbiased mind could easily identify which feast is being celebrated here from the list of Israel’s feasts.

Finally, the author delved into science, using the scientific advancement of DNA mapping to demonstrate that Hebrew Igbos and Israel families share a common root. He presented the migration footprint of the first humans on earth. Showing man’s movement from current-day East Africa to the Middle East, from where Igbo ancestors migrated back into current-day West Africa. He pointed out that what DNA mapping confirmed is what scholars have accepted as where man originated from and also confirmed that what Hebrew Igbo religion and culture, historians, and many Igbo people believe, which is that Hebrew Igbo people of West Africa are descendants of Biblical Israelites.

Despite his reservations about using only DNA mapping to determine ancestral origins, he said he decided to conduct his own DNA testing. He elaborated that, when superficially interpreted, DNA often does not accurately indicate ancestry; instead, it accurately reveals the movement of individuals from one place to another. He also faulted the DNAconducting companies for not doing enough work to add minority groups to their database, as they always lump minority groups together in interpreting DNA tests. He pointed out that these practices present misleading information, allowing for misinterpretation and incorrect placement of individuals in ancestral charts. He drew attention to the fact that DNA mapping companies include “Nigeria DNA” in their databases, despite Nigeria being home to over 250 ethnic groups. He pointed out that Nigeria, being a British creation, saw the amalgamation of many ethnic groups to form what is called Nigeria today, and therefore nothing can be considered Nigerian DNA.

In presenting the result of his DNA, he mentioned names of other Hebrew Igbos whose DNA test result is the same as his—Charleston Okafor, Emeka Maduewesi, and Chinedu Ibegbunam Emelife. All live in the United State. The book detailed how the DNA results of the author and those of other Hebrew Igbos who have conducted their DNA show both East African and Middle Eastern connections.

Agreeing with a well-known American anthropologist, Clifford Geertz, on DNA being a double edge as it creates and also solves problems, he highlights the limitations in using DNA to determine ancestry, especially when used by amateur scientists. He went on to explain that DNA only gives information on covered groups and subgroups, leaving out minority groups or lumping them up in groups they shouldn’t belong to. He emphasized that DNA primarily validates the migration patterns of individuals rather than their ancestry. He argued that if one looked at his DNA result, which is only about 1.2 percent Middle Eastern, 5.9 percent East African, and 92.9 percent Nigerian, one would be misled when determining his true ancestry. He pointed out that there is nothing like Nigerian DNA owing to the fact that Nigeria is an amalgamation of many nations, of which Hebrew Igbo is one. Therefore, there is no DNA sample that can be identified as Nigerian.

The author presented the outcome of his discussion with the DNA testing company “MyHeritage,” which ended by clearing up the confusion created by the presence of 92.9 percent Nigerian DNA in his result. The company representative believes that his 92.9 percent Nigerian DNA is more Middle Eastern, despite first assuming that the 1.2 percent Middle Eastern was because of penetration of Arabs in West Africa. He concluded by citing W. F. Daniel’s article in the London Medical Gazette, which compares the Semitic races and other tribes in Africa. Daniel asserts that the three Semitic races—the Jolofi and Mandingoes, the Fellatahs (Fulanis), and the Eboes (Hebrew Igbos) of Delta—have what he considers to be oriental or Middle Eastern culture.

The scholarly and research-based presentation of the book provides valuable insights into Hebrew Igbo culture and religion, allowing readers to draw comparisons with the religious practices of Abraham, Moses, and other Israelites.

PUBLISHER: STREET TO STREET

ADDRESS: EPIC CENTER WASHINGTON DC, USA.

YEAR OF PUBLICATION: 2019

NUMBER OF PAGES: 231

The post BOOK REVIEW: Hebrew Igbo Republic- Culture, Religion, and DNA. first appeared on African Jewish Voices.

The Jews of Uganda are known as “Abayudaya,” which in the native Luganda language means “the people of Judah.” Unlike other remote Jewish communities whose origins may be lost in the mists of time, the origin of the Abayudaya can be traced to a specific person and date. Semei Kakungulu was not only the founder of the Abayudaya community but is also remembered as a major figure in Ugandan history. In the nineteenth century, in the area that later became Uganda, some tribes had established kingdoms in their territories, and others had not. Semei Kakungulu was born in 1869 in the Kooki Kingdom, which was later (1896) absorbed by the kingdom of Buganda. Kakungulu first rose to prominence through his hunting abilities, providing ivory to Kabaka (king) Mwanga, which he exchanged for foreign goods from Arab traders.

In the latter part of the 19th century, European powers colonized Africa, and this was accomplished not only by military actions but also by traders such as the British East Africa Company and by religious missionaries. The competition for this territory was between the British (with Protestant missionaries) and the French (with Catholic missionaries). Between 1889 and 1900, Kakungulu led Baganda soldiers in a series of military actions, which helped the British establish their control over the eastern region of Uganda, especially the Busoga, Bukedi, and Bugisu regions. The British recognized him, made him a chief in that region, and gave him and several of his followers land around Mbale. Semei Kakungulu moved with fighters and elders, both men and women; 1,246 armies and 4,321 additional non-military followers moved with him from Buganda to eastern Uganda. In total, he had 5,567 people.

In the course of this association with the British, Semei Kakungulu and other leaders who had been converted to Christianity were given the Bible translated into Luganda, which they used to study, discuss, and teach others. Besides being soldiers, in April 1893, Kakungulu and another 39 Baganda chiefs freed all their slaves. The denomination of Christianity that Kakungulu adopted, called Malakite, observed the Shabbat on Saturday and interpreted much of the Bible literally, and as they read the Bible, he started to encounter verses that prohibited eating certain animal meat, fish, birds, and insects. He also encountered verses about circumcision on the eighth day and observed the Sabbath on the seventh day.

The community that Kakungulu established around Mbale followed this Malakite Christianity, and his reading of the Bible raised many questions in his mind, but when he started to challenge his friends as to why some practices commanded in the Bible were not put into action, he was told that these were only done by the Jews. In 1919, Semei Kakungulu declared himself a Jew; later that year, a son was born to him, and he circumcised him on the eighth day. It was at this point that he and his followers broke away from the church to start Jewish practice. This represents the beginning of the Abayudaya, which means, in Luganda, the people of Judah. Semei Kakungulu started by circumcising his eight-day-old son, who had been born to him at that time, as well as himself and his followers. They tore the New Testament pages of their Bibles, and the Abayudaya continue to do so today. In the beginning, it was not easy for them to follow Jewish practices because they had neither the Jewish calendar, nor prayer books, nor basic information about the Torah or Jewish law and practice.

Kakungulu continued studying at home with his followers until one day he was at a leadership program in Mbale town, which was also attended by an Indian Jew called Joseph, who worked with the water department in Mbale. Joseph sat at some distance and looked at Kakungulu in his unique traditional clothing (white kanzu) with a white rob (head wrap). He noticed that Semei was very careful in his eating habits, and this prompted Joseph to ask his neighbor who the man was. His answer was, “That is Kakungulu the Jew.” Joseph replied, “The Jew? Is that man a Jew?” “Yes, if you want, go and ask him.” At the end of the meeting, Joseph introduced himself to Kakungulu and made arrangements to visit him at his home in Gangangama.

When Joseph went to visit Semei at his home, he found him with his followers in Bible study, something that amused Joseph. He had brought with him a Jewish calendar, a prayer book, and a tallit. This provided the right guidance for Kakungulu’s journey. Mishael Bilogi, being younger than Kakungulu, learned Hebrew faster. He used to visit Joseph and learn with him how to read Hebrew and understand the meanings of some words.

Kakungulu established synagogues in Busoga, Namutumba, Nasenyi, Kabwangasi, Namanyonyi, Bukedi, Namagumba, Mbale town, and Nabugoye village, assigning to his students the duties of spiritual leadership. He had also allocated part of his land for the construction of Abayudaya headquarters on Nabugoye Hill. With his sponsorship, a spiritual foundation had been dug for the larger synagogue before his death.

Kakungulu had wealth in terms of cows and land that was given to him as a reward for his work. The Malakite Christianity that Kakungulu and his community had previously followed rejected modern medicine because it is not mentioned in the Bible. Kakungulu himself reported having lost a herd of cattle because he refused to inoculate them, and it is believed that tetanus and smallpox that invaded Uganda in 1928 could have been the cause of his death at that time.

Semei Kakungulu died at the age of 59 at 10:35 p.m. on Monday, November 24th, 1928, at his home in Gangangama. He was buried on November 27 in the presence of many people from different places who came to pay respect. It is noted that Semei Kakungulu loved reading the Bible, and he liked stories of King David. Sadly, his death left a big gap because he was the sole financier of all activities in the different synagogues.

Semei Kakungulu had 13 children, four boys and nine girls, and at the time of his death, one grandchild, Seth Kakungulu, but none of them followed their father’s route (Judaism). It is believed that soon after he died, his children were taken to the Buganda kingdom, where they were cared for, taken to Christian schools, and taught Christianity. They married Christian partners, and this further made them forget Judaism. At that time, the family had not yet adopted Judaism enough to resist assimilation; this also affected many families. Although few of his descendants have kept his Jewish faith, Semei Kakungulu became the founder of the Abayudaya through his converts, whom we referred to as the founding fathers of the Abayudaya.

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About the Author

Israel Siriri was born in Nabuli village to Magoba Rachael and Shadrach Siriri. His father was among the first converts of Semei Kakungulu, and his mother was the daughter of Rabbi Samsom Mugabe. He went to Nabuli primary school, Mbale secondary school for a lower secondary, and Wanale View for an upper secondary, and joined Bushenyi Technical College for a technical diploma in civil engineering and building. Israel served as a youth leader in the Kibbutzi movement and was later elected chairperson of the main leadership of the Abayudaya community for 6 years. He is the executive director of the “Light of Hope for Widows and Needy Children Foundation.” He currently owns two businesses: construction and a shopping center in Mbale town.

The post Excerpt from a book by Israel Siriri, “Way of Life for Abayudaya, The Jews of Uganda” first appeared on African Jewish Voices.

Written by Shoshana Nambi, a Jewish Ugandan author. Her first book, “The Very Best Sukkah: A Story from Uganda,” is a tale meant for young readers. The storyline is set in eastern Uganda. The Very Best Sukkah is a unique story set in the Ugandan Abayudaya Jewish community, offering a fresh perspective in Jewish children’s literature.

The storybook beautifully captures the essence of unity and togetherness, providing insight into the Jewish people’s journey through the desert to Israel and the miracles that God bestowed upon them. This event marks the bountiful harvest and honors the historical journey of the Jewish people from Egypt to Israel through the desert. Hence, the celebration of the feast of booths, also known as Sukkot.

The book showcased a diverse cast of characters including Shoshi, Avram, Jajja, The Rabbi, David, Dina, Nalongo, Moshe, Daudi, Rebecca, Sarah, Yonatan, Isaac, and Nbilo the goat. Shoshi and her goat, Nbilo, triumphantly won the race against their peers at the start of the story. Jajja her grandmother scolds her, emphasizing that life is not a race. Shoshi’s response quickly became one of my favorites. “It’s not like I always have to win the race; I just like being at the front. The view is better there.”

Shoshi, the lead character, lives with her grandparents in a small home surrounded by coffee trees in the Abayudaya Jewish community in Uganda. She lives with her brothers and together they abide by Jewish practices on a daily basis. On Shabbat, the rabbi speaks to his congregation as they sit beneath a mango tree. He points out that the solemn Yom Kippur holiday, which includes the feast of atonement and fasting, has come to an end. It was time to celebrate the successful journey of the Jewish people from the wilderness to the promised land – it was time for Sukkot. Readers will discover various aspects of African Jewish life as Shoshi and her friends get ready for Sukkot. The tone of Nambi’s writing is never didactic; instead, her characters are real people living in a particular town, where the kids count the stars in the sky and the local seamstress makes curtains for her sukkah.

Shoshi and her brothers build a sukkah (a temporary shelter) to celebrate Sukkot. They are eager for the rabbi to choose theirs as the best tent in the village. Every year, a competition is held to decide the most outstanding sukkah. After a storm destroys the structure of Daudi and his daughter Rebecca, the community moves past the competition to honor the holiday, and rebuild together. Everybody knows that the new sukkah that was built to replace Daudi and Rebecca’s old ones—which were wrecked by the rain—is the most beautiful one because it reflects the skills in the entire community.

Shoshi depicted the character of a cheerful, responsible, and talented young lad. She asked insightful questions and, most importantly, held her religious beliefs in high esteem. “Every Friday, I race home from school to help my Jajja prepare our Shabbat meal. It’s my job to mix cassava and millet flour to make the dough for the kalo bread.” Mixing dough for challah (the baked Jewish bread for shabbat), visiting the synagogue, collecting piles of the Nsambya tree branches for building the sukkah, keeping her crying goat company during the heavy rain and thunder, helping build back Daudi’s sukkah that was destroyed by the rain, and being satisfied with everything she did. That is a character with a kind heart and zeal towards everything concerning her religious beliefs she possesses.

Avram and David show qualities of reasoning, love, and support towards their sister. It was evident during moments like sitting on the grass counting the stars, supporting Shoshi in building their sukkah, and collectively gathering the Nsambya wood to help rebuild Daudi and Rebecca’s sukkah. Jajja, their grandmother, not only listens keenly to her grandchildren, but also offers the most gentle and reassuring words. First, she points out the importance of understanding that life is not always a race. “Shoshi, you and your brothers did a great job on the sukkah this year. I think you have already won. Another comforting response from Jajja was when Shoshi asked if they were going to win the competition of who built the best sukkah. It was the best thing to say.

The Rabbi shows traits of a good leader, highlighting the importance of unity, similar to the symbolism of the lulav. The other characters in the story exhibit kindness, hard work, responsibility towards each other, and a strong commitment to doing good deeds. Nevertheless, each character plays a significant role in the fascinating and heartwarming story. 

Another interesting angle to this story is that every character had something to do and made an honest living. “Each sukkah looks different, and each one reflects its builder’s special skills and talents. Dina is the school’s art teacher. Her family’s sukkah is decorated with her student’s colorful artwork.” “Nalongo, the mother of twins and the village seamstress, has sewn beautiful curtains and pillows for the family’s sukkah.”

 “And Moshe has sukkah filled with bowls of brightly colored fruits and vegetables from his own bountiful garden.  He also offers a dish of roasted groundnuts for passersby to try. This teaches the need to do something honest. And the need to stretch out your hand when the need be. It also teaches the importance and beauty of individual skills and talents. We can’t know it all. We need our neighbors and brothers. Throughout the year, Daudi and his daughter Rebecca run a stand in the village where they sell mouthwatering samosas. Daudi has saved money to buy fancy battery-operated lights and elegant crochet trim in the big town of Mbale to decorate his sukkah.

  
 While constructing the sukkah, at first it was a competition to see who could win the best sukkah. Daudi and his daughter Rebecca put in extra effort and saved money to ensure their sukkah stood out. Regrettably, it was destroyed by the rain. However, since superstitions are common in most Jewish communities, it is not shocking that some Abadudaya residents wonder if their jealousy of Daudi’s decorative sukkah led to its collapse. It’s lovely how they set aside the competition and work together to rebuild Daudi and Rebecca’s sukkah. Upon arriving at Daudi and Rebecca’s house with our branches, we are greeted by a large gathering of villagers. Everyone has something to share. Dina has a collection of her students’ artwork, Nalongo contributes some pillows, and Moshe brings a dish of roasted groundnuts. The whole village works together to assist in repairing Daudi’s and Rebecca’s sukkah. Daudi distributes his tasty samosas for a snack, and a chorus of “Henei ma tov” fills the air. This part of the story was the second most enjoyable for me. Success is achieved when everyone succeeds. This Jewish hymn, “Henei ma tov umah na’im shevet achim gam yachad,” is widely recognized by Jews worldwide. This passage conveys the idea of the positive experience of brothers and sisters living together harmoniously. Representing the unity of love among the Jewish community worldwide. The Rabbi imparts a crucial moral in the Jewish story. The significance of various individuals, each bringing their own distinctiveness, uniting to create an ideal community. It’s impossible to accomplish everything on our own. This message about the lulav, with its three different types of branches intertwined, symbolizing unity in a community, is truly inspiring for our world. His teachings are inspired by the natural world and have strong connections to both traditional African and Israeli art. This passage beautifully illustrates a scene of unity and teamwork, where individuals come together to mend what’s broken, offering support, sustenance, and harmony, with a focus on cooperation rather than competition. Both words and images convey the message that Jews worldwide should unite like the various branches of the lulav. In ancient times, King David was defeated in more battles than King Ahab. David was considered righteous, and during his era, the children of Israel worshipped God but were never united. In the era of King Ahab, the Israelites practiced idol worship but remained united. Coming together in unity, they achieved victory in multiple wars with a few casualties.

The Rabbi concurs. Daudi and Rebecca’s sukkah won! Displaying the lulav and etrog, the Rabbi showcases the significant symbols of the sukkot holiday. The process of making the lulav is demonstrated by combining three distinct branches and binding them together. Our community is a diverse group of individuals who are connected in a unique way. The Rabbi’s message emphasizes the power of unity, drawing a parallel to the interconnected branches of the lulav. We can accomplish amazing feats and conquer any challenges that we face when we work together.

I really enjoyed the part in the book where Jajja asked Shoshi if she was sad for not winning the contest, and her response was, “But I did win.” We all won. Everyone helped rebuild Daudi and Rebecca’s sukkah, so everyone won the contest.” She fell asleep with a smile on her face as her grandmother gently squeezed her hand. It was a fitting conclusion that brought a smile to my face.

I give the book a 5-star rating.  The Very Best Sukkah tells a unique, insightful story.  This text delves into the origin and distinctive culture of the Abayudaya, a Jewish community in Uganda. The cover art by Yogev is attention-grabbing with its vibrant colors, bold lines, and charming details. The captivating visuals persist as readers are introduced to a fun-loving girl determined to win a community contest. She exemplifies strength of character and compassion, guiding her brothers to school, synagogue, empathy, and kindness. She also has the most adorable pet goat!

Standing out in a crowded market, The Very Best Sukkah offers a compelling narrative with beautiful artwork and the added bonus of expanding perspectives. This book’s universal themes of perseverance and love will surely captivate readers from all backgrounds, making it a must-read for anyone, especially children seeking a heartwarming and motivational story. This timeless tale, The Very Best Sukkah, beautifully celebrates the power of family, faith, and community, making it a wonderful addition to any library or bookshelf.

Shoshana Nambi, aged 34, was raised in the Abayudaya community in eastern Uganda. Being a rabbinical student at Hebrew Union College, she serves as a student rabbi at Rodeph Sholom, a Reform congregation on the Upper West Side, where Shoshi and her teenage daughter reside. The picture book, “The Very Best Sukkah: A Story from Uganda,” delves into the Jewish holiday of Sukkot and the vibrant celebrations within her community, making it a captivating read. This children’s book was honored with a 2023 National Jewish Book Award and recognized as a Sydney Taylor Honor Book. Furthermore, Nambi was part of the  Ugandan delegation at the Sub-Saharan African Jewish Alliance conference held in Cote “lviore, where she met with other African Jews from nine other African countries . According to her, one of her greatest achievements has been transitioning from a small rural community in Uganda to the bustling city of New York with her daughter, describing it as an exciting adventure.

Nambi’s journey has been marked by lots of exciting opportunities and well-deserved recognition for her work. Her story of overcoming challenges and achieving success is truly inspiring. Nambi’s dedication to her work and commitment to creating an impact are truly inspiring. She excels at adjusting to and flourishing in unfamiliar surroundings, showcasing her resilience and perseverance. Nambi’s experience in New York has been truly rewarding, as it has enabled her to strengthen her bond with her daughter and discover new interests together. She clearly prioritizes making lasting memories and treasuring special moments with loved ones.   

THE VERY BEST SUKKAH. A STORY FROM UGANDA

By: Shoshana Nambi and Illustrated By Moran Yogev

16 Pages. Year of Publication: 2021

Publisher: Kalaniot Books. Moosic Pennsylvania.

The post A glimpse into Abayudaya Community: Reviewing the Very Best Sukkah, a Story from Uganda  first appeared on African Jewish Voices.