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  • Jewish Dating Site for Jewish Singles


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    Some Jewish communities in Africa are among the oldest in the world, dating back more than years.

    Today, Jews and Judaism in Africa show an ethnic and religious diversity and richness almost unparallelled on any other continent. African Jewish communities include: Scattered African groups which have not maintained contact with the wider Jewish community from ancient times, but which assert descent from ancient Israel or other connections to Judaism. Groups which observe Jewish rituals, or rituals bearing recognizable resemblance to Judaism.

    Although there are a number of such groups, only the Beta Israel of Ethiopia are generally recognized as historically Jewish by the majority of world Jewry. Groups such as the Lemba not regarded as Jewish, primarily as a result of their embrace of Christianitywhich exhibit genetic traits regarded as linking them to the main body of the Jewish people. Although not all African Jews are religious, most of the practices found in African Jewish communities are Orthodox in nature, enabling the communities to remain strong and united in spirit and belief.

    North Africa Main articles: Some, however, moved further inland and actively proselytized among the Berber tribes.

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    A number of tribes, including the Jarawa, Uled Jari, and some tribes of the Daggatun people, converted to Judaism. With the defeat of the Berber resistance many of the Jewish tribes were forced to convert to Islam.

    Remnants of longstanding Jewish communities remain in Morocco, Tunisia and the Spanish cities of Ceuta and Melilla, with a much-diminished but still-vibrant community on the island of Djerba Tunisia.

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    As in the rest of the Arab world, however, as a result of increased persecution since the founding of the state of Israel, most have emigrated, primarily to Israel, France and Spain. Ethiopia The Beta Israel of Ethiopia were recognized by the Israeli government as legally Jewish inand many of them were air-lifted to Israel during the time of Prime Minister Menahem Begin; significant immigration continues into the 21st century.

    Begin had obtained an official ruling from the Israeli Sephardi Chief Rabbi or Rishon LeTzion Ovadia Yosef that they were descendants of the Ten Lost Tribes, probably from the Tribe of Dan, as there are rabbinical responsa that discussed issues concerning them going back hundreds of years; however, historical and DNA evidence suggest different origins.

    Although some Ashkenazi Orthodox rabbis do require that members of Beta Israel undergo a formal conversion and regard them the same as converts without reliable proof of Jewish ancestry. Many rabbinic authorities consider the conversions to be actual conversions, not pro forma. The practices of the Beta Israel differ significantly in some areas from those of other forms of Judaism. Since in Ethiopia the Beta Israel community was for the most part unaware of the Talmud. They did however have their own Oral Law, which in some cases was similar to the practices of Karaite Judaism.

    However, their religious elders, or priestly class known as kessim or qessotch, interpreted the Biblical Law of the Tanach in a not completely dissimilar way to that used by other rabbinical Jewish communities in other parts of the world.

    In that sense the Beta Israel had an analogous tradition to that of the Talmud, although at times at variance with the practices and teachings of other Jewish communities throughout the world. Today, they are a community in flux; some of the kessim accept normative Judaism, i. Many of the Ethiopian Jewish youth who have immigrated to Israel have assimilated to the dominant form of Orthodox Judaism as practised in Israel, while others have assimilated to a secular lifestyle in Israel.

    One significant difference is that they lack the festivals of Purim and Hanukkah. This might be because they branched off from the main body of Judaism before these holy days were developed. Today, most members of the Beta Israel community who have migrated to Israel do observe these holidays.

    Beit Avraham There also exists a community in Ethiopia, of some 50, members known as Beit Avraham. This community claims Jewish heritage, and it is believed by several scholars that they broke off from the Beta Israel community several centuries ago and hid their Jewish customs by adopting Ethiopian Orthodox Christianity.

    However, they have traditionally been on the lower rungs of Ethiopian social life and have held occupations similar to the Beta Israel, such as craftsmanship. Recently, the Beit Avraham community has made attempts to reach out to the world Jewish community and has formed the Ethiopian North Shewa Zionist Organization in an attempt to save their Jewish identity.

    One such community was formed by a group of Egyptian Jews, who traveled by way of the Sahel corridor through Chad into Mali. Manuscript C of the Tarikh el-Fettash describes a community called the Bani Israeel that in CE existed in Tirdirma, possessed wells, and had seven princes as well as an army. According to local legends Zuwa Alyaman was a member of one of the Jewish communities transported from Yemen by the Abbysinians in the 6th century C. Zuwa Alyaman is said to have traveled into West Africa along with his brother, and eventually established a community in Kukiya near the Niger River.

    Other sources say that other Jewish communities in the region were formed by migrations from Morocco, Egypt, Portugal, and possibly Gojjam, Ethiopia. Some communities are said to have been populated by certain Berber Jews like a group of Kal Tamasheq known as Iddao Ishaak that traveled from North Africa into West Africa for trade, as well as those escaping the Islamic invasions into North Africa.

    Although they speak Bantu languages similar to their neighbours, they have specific religious practices similar to those in Judaism, and a tradition of being a migrant people with clues pointing to an origin from Yemeni Jews. They have restrictions on intermarriage with non-Lemba, with it being particularly difficult for male non-Lemba to become part of the tribe.

    The presence of a disproportionate number of particular polymorphisms on the Y chromosome known as the Cohen modal haplotype suggests an ancestral link to the Kohanim or priests, a distinct subgroup of Israelites.

    While it is certain that the Lemba are descended from Jewish tribes, they have not practiced Judaism for many centuries. Although the vast majority of Lemba do not see a contradiction in proclaiming their Hebrew heritage while practicing Christianity or Islam, there has been a movement as of late to shift towards mainstream Judaism, and outside sources have been aiding in their desire to become full members of the world-wide Jewish community.

    Oral legends amongst the Igbo state that this migration started around 1, years ago. Igbo oral legends also state that certain Nri families may be descendants of Levitical priests who migrated from North Africa.

    These oral legends state that the ancestors of the Igbo were made up of familiar clans of Israelites who left the northern kingdom of Israel before and during the Assyrian and Babylonian sieges.

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    This might explain how their current oral traditions contain the specific tribes these clans originated from. Groups called Godians and Ibrim maintained much of the Hebraic traditions of the Igbo people.

    These groups maintained the Jewish traditions that the majority of the communities lost over time, due to their isolation from the rest of Nigerian society.

    Certain Nigerian communities with Judaic practices have been receiving help from individual Israelis and American Jews who work in Nigeria, out-reach organizations like Kulanu, and African-American Jewish communities in America. Two synagogues in Nigeria were founded by Jews from outside Nigeria, and are maintained by Igbos in Nigeria.

    Because no formal census has been taken in the region, it is unknown how many Igbos residing in Nigeria identify themselves as being either Israelites or Jews. There are currently 26 synagogues of various sizes, and some estimate the possibility of as many as 30, Igbos practicing some form of Judaism. According to their traditions, they came to Nigeria by way of Morocco sometime in the 16th century after the expulsion of the Jews from Spain in The Bnai Ephraim are unique in being among the Yoruba.

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    Cameroon There are some who believe that a Jewish presence may have at one time existed in Cameroon via merchants who arrived from Egypt for trade. According to some accounts these communities observed rituals such as separation of dairy and meat products as well as wearing tefillin.

    There are also claims that Jews migrated into Cameroon after being forced southward due to the Islamic conquests of North Africa. Rabbi Oriel claims to be a Levite descended from Moses. Reportedly, Rabbi Oriel made aliya in and was ordained as a rabbi by the Sephardic Chief Rabbi and appointed rabbi to Nigerian Jews.

    He admitted that these tribes had not been accepted halachically, although he claimed to prove their Jewish status from medieval rabbinic sources.
    What Are Some Nigerian Traditions? By Janet Mulroney Clark Nigeria is a land rich in tradition. The West African nation of Nigeria is comprised of between and ethnic groups, but 60 percent of the people belong to one of four main groups, the Hausa, Fulani, Igbo and Yoruba.

    Islam, Christianity and traditional African religions are practiced in Nigeria. Religion and other cultural beliefs influenced the development of the country's traditions.

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    Some Nigerian traditions are commonly practiced throughout the nation, while other customs are only practiced by certain groups. Festivals Egungun is a Yoruba tradition that commemorates the dead. Within the Yoruba culture, tradition teaches that each person has at least two souls, the individual soul, called "emi," and an ancestral guardian soul, "iponri," according to Motherland Nigeria.

    The iponri, as represented by artistic renditions created of cloth, returns during Egungun to dance, bless and sometimes correct members of the community. Only men participate in Egungun. The New Yam Festival is celebrated by the Igbo. This traditional harvest festival is celebrated in August. The people dispose of any old yams the day before the festival.

    On the day of the festival, the oldest man in the village or the leader offers yams to the gods and then eats the first serving. Everyone joins in the feast, eating different dishes made with yams.

    Courtship Weddings follow a formal introduction ceremony. At the introduction ceremony, which takes place at the bride-to-be's home, the groom and his family enter the home and show their respect for the bride's family by kneeling or prostrating themselves on the floor. They sit on opposite sides of the room, while in the center of the room sits the "olopa iduro," the spokesman for the groom, and "olopa ijoko," the spokesman for the bride.

    The olopa iduro offers a formal introduction of the groom's family and the proposal. After the bride's family accepts the proposal, special food is served to symbolize hope that the marriage will be fruitful and happy.

    Weddings For the wedding, the bride wears jewelry made from coral beads, henna tattoos on her hands and feet, and a veil over her face.

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    Her father escorts her to the church, and only after the ceremony is she unveiled. In some areas, the bride stayed in a "fattening room" for a period of time before the wedding, where she ate very well and emerged heavier than when she went in.

    Names and Naming Ceremonies Babies are named when they are eight days old, according to Yoruba tradition. Sometimes parents choose names that describe the events surrounding the child's birth, such as "Taiwo," which means "pre-tasted the world," a name given to the first twin; "Kehinde," meaning, "the one who lagged behind," chosen for the second twin; "Yetunde," "Yewande," or "Iyabo," given to a girl born shortly after the death of an elderly female relative, meaning, "the mother has come back"; and "Babatunde," given to a boy shortly after an elderly male relative has died, meaning, "the father has come back.

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