Friday, 25 July 2014


                                     BLACK                SOCIAL           HISTORY                                                                                                                                                                                                                               The Abayudaya (Abayudaya is Luganda for "People of Judah",[1][2] analogous to Children of Israel) are a Baganda community in eastern Uganda near the town of Mbale who practice Judaism. They are devout in their practice, keeping their version of kashrut, and observing Shabbat. There are several different villages where the Ugandan Jews live. Most of these are recognized by the Reform and Conservative movements of Judaism. However, the villagers of Putti are still seeking an Orthodox conversion and practice strictRabbinical Judaism.[3]
Their population is estimated at approximately 2,000 having once been as large as 3,000 (prior to the persecutions of the Idi Aminregime); like their neighbors, they are subsistence farmers. Most Abayudaya are of Bagwere origin, except for those from Namutumbawho are Basoga. They speak LugandaLusoga or Lug were, although some have learned Hebrew as well.


The sect owes its origin to Muganda military leader Semei Kakungulu. Originally, Kakungulu was converted to Christianity by British missionaries around 1880. He believed that the British would allow him to be king of the territories, Bukedi and Bugisu, that he had conquered in battle for them. However, when the British limited his territory to a significantly smaller size and refused to recognize him as king as they had promised, Kakungulu began to distance himself from them. In 1913, he became a member of the Bamalaki sect following a belief system that combined elements of Christianity, Judaism and, most notably, a refusal to use western medicine (based on a few sentences taken from the Old Testament). This led to conflict with the British when the Bamalaki refused to vaccinate their cattle. However, upon further study of the Bible, Kakungulu came to believe that the customs and laws described in the first 5 books of Moses (Torah) were really true. When, in 1919, Kakungulu insisted on circumcision as is prescribed in the Old Testament,the Bamalaki refused and told him that, if he practised circumcision, he would be like the Jews. Kakungulu responded, "Then, I am a Jew!" He circumcised his sons and himself and declared that his community was Jewish. According to Henry Lubega,[4] "he fled to the foot of Mt. Elgon and settled in a place called Gangama where he started a separatist sect known as Kibina Kya Bayudaya Absesiga Katonda (the Community of Jews who trust in the Lord)." The British were infuriated by this action and they effectively severed all ties with him and his followers.
The arrival of a foreign Jew known as "Yosef" in 1920 whose ancestral roots are believed to have been European, contributed much towards the community's acquisition of knowledge about the seasons in which Jewish Festivals such as PesachShavuotRosh HashanahYom KippurSuccot, and others take place. A source in the Abayudaya community confirms that the first Jew to visit the community was Yosef, who stayed with and taught the community for about six months,[5] and would appear to have first brought the Jewish calendar to the Abayudaya community.[3]
Furthermore, the laws concerning Kashrut were first introduced to the community by Yosef. The community continues to practice kashrut today. Yosef's teachings influenced Semei Kakungulu to establish a school that acted as a type of Yeshiva, with the purpose of passing on and teaching the skills and knowledge first obtained from Yosef.
After Kakungulu's death from tetanus in 1928, Samson Mugombe Israeli, one of his disciples, became the spiritual leader of the community. They isolated themselves for self-protection and survived persecution, including that of Idi Amin, who outlawed Jewish rituals and destroyed synagogues. During the persecutions of Idi Amin, some of the Abayudaya community converted to either Christianity or Islam in the face of religious persecution. A core group of roughly 300 members remained, however, committed to Judaism, worshipping secretly, fearful that they would be discovered by their neighbors and reported to the authorities. This group named itself "She'erit Yisrael"[6] — the Remnant of Israel — meaning the surviving Ugandan Jews.
In 1962, Arye Oded, an Israeli studying at Makerere University, visited the Abayudaya and met Samson Mugombe. This was the first time the Abayudaya had ever met an Israeli and the first Jew they had met since Yosef. Oded had many long interviews with Mugombe and other leaders and explained to them how Jews in Israel practised Judaism. Oded then wrote a book ("Religion and Politics in Uganda,") and numerous articles on the community and their customs which introduced them to world Jewry. The community underwent a revival in the 1980s.
"Approximately 400 Abayudaya community members were formally converted by five rabbis of the Conservative branch of Judaism in February 2002[7]", and conversions by conservative rabbis continued during the following years.[8]


As of 2009, most of the community lives around the Moses synagogue on Nabugoye Hill outside Mbale or the nearby synagogue in the village of Namanyoyi. Others live several miles away from Mbale in Nasenyi and Putti (both in Pallisa District). A fifth synagogue is in Magada village (Namutumba District), approximately 70 km distant.[3]
Currently the She'erit Yisrael community is looking for help in its desire to undergo an orthodox giur (conversion to Judaism) and make aliyah (move to Israel). This community is centered around the Putti synagogue and consists of roughly 130 members.
Gershom Sizomu, the spiritual leader of the Abayudaya and the Rosh Yeshiva, was enrolled in the Ziegler School of Rabbinic Studies a five-year graduate program at the American Jewish University (formerly the University of Judaism) in Los Angeles, California where he studied Hebrew, rabbinic literature, the Bible, Jewish philosophy, and other subjects. The program entailed studies in both the USA and Israel. Upon completion of this program, Sizomu received his ordination as a rabbi under the auspices of theConservative Movement on May 19, 2008, and returned to Uganda to lead its Jewish community.
An interesting latest development occurred in 2012 with the possible recognition of the Putti Abuyadayas by Israel and the Orthodox Jewish world, thanks to the efforts of RabbiShlomo Riskin, founding Chief Rabbi of Efrat and Chancellor of Ohr Torah institutions and Rabbi Aaron Malinsky from the Jewish community of Antwerp, Belgium and also thanks to the new local leaders Enosh Keki Mainah and Adam Hirschfield. A new synagogue and a new mikva (ritual bath) has been built.

Community institutions

Besides the five synagogues (Nabugoye, Namanyonyi, Nasenyi, Namutumba and Putti), Jewish schools have been established with outside help from individuals and organizations such as Kulanu where secular as well as Jewish themed subjects are taught. What is unique is that unlike many Christian run schools, learning Hebrew and Judaism is merely optional for non-Jewish students. Christian, Muslim and Jewish students attend these schools. Scholarships given by outside sources have enabled some students to attend Universities as well. The following are the currently existing community institutions:
  • The Hadassah Primary School located between Nabugoye and Namanyonyi
  • The Semei Kakungulu High School (Nabugoye Hill)
  • Guesthouse (Nabugoye Hill)
  • Yeshiva (Nabugoye Hill) The building of the Yeshiva is being funded by a grant from the United Synagogue Youth Tikun Olam program
  • A new Jewish Hospital (Kampala with a direct link to Putti village)Galilee Community General Hospital
  • A new Jewish Orthodox synagogue Located right in the center of Kampala
  • The Tobin Medical Centre located in Mbale Funded by B'chol Lashon.

Community relations

Their Christian and Muslim neighbors once looked upon the Abayudaya with disdain and hatred, but relations have improved significantly and some view members of the Abayudaya with respect and admiration.[9] It should also be noted that the community has been growing at a steady rate. Numbering only 300 individuals at the time of the fall of Idi Amin, the Abayudaya have grown to as many as 2,000 individuals since that time.
In 2002 the story of the Abayudaya was told in the book Abayudaya:The Jews of Uganda, with photographs and text by photojournalist Richard Sobol and musical recordings produced by Jeffrey Summit and published by Abbeville Press. Sobol has continued to travel and lecture with a multi media slide presentation to help bring the Ugandan Jews out of isolation.
In 2007 an independent production team, Marion Segal Productions, made a documentary film on the Abayudaya on behalf of the South African Broadcasting Corporation (SABC-TV). Its title, "Pearls of Africa," is a reference to the fact that this region of Africa is also known as the pearl of Africa. This 52 minute documentary was directed and narrated by filmmaker, Guy Lieberman, in association with producer Marion Segal, both South African Jews. Included in this documentary are interviews with Aaron Kintu Moses, J.J. Keki, Enosh K. Mainah, and other leaders of the Abayudaya, both in the Nabugoye Hill community and in the Putti community. It also includes interviews with two wives who show their sabbath preparations, speak about their children's education, and discuss the intimate side of Jewish marriage and the need for a mikvah. The documentary generated considerable interest amongst the South African Jewish community and inspired members to make financial and other contributions (e.g. books) to the Abayudaya. Subsequent to this documentary, The South African Jewish community also hosted two of the younger generation of Abayudaya to share their stories at local Jewish events.
In 2003, J.J. Keki, a member of the Abayudaya community, led the effort to create a cooperative for coffee-growers in the region, including not only the Jewish coffee-growers, but Christian and Muslim coffee-growers as well. The result was Mirembe Kawomera, Luganda for "Delicious Peace".[10] In partnership with Thanksgiving Coffee Company of Fort Bragg, California, the cooperative is working in bringing new prosperity to members of all religions.[11]

Religious Life and Customs

As the community increased its ties and interactions with outside Jewish communities, namely in the United States and Israel, its religious ideology and customs shifted towards mainstream, normative Judaism. Members attend Shabbat services regularly both on Friday evenings and Saturdays.[3] Congregations remove their shoes before entering the synagogue.[3] This custom is believed to have been practiced by Jews in biblical times and is still practiced by a few Jewish communities today. The Abayudaya maintain a Kosherdiet and slaughter their own animals in accordance with its regulations.[3][12]


Music has been an important aspect in the lives of the Abayudaya. In recent years, the community has produced two CDs that are centered around religious themes. In fact, one of the albums, entitled "Abayudaya: Music from the Jewish people of Uganda" produced by Jeffrey Summit was nominated for a Best Traditional World Music album at the 47th Grammy Awards.
In addition to this, their community has received further recognition and respect within the Jewish community because of the work of Noam Katz, a Jewish American musician. His 2005 CD, Mirembe ("peace" in Luganda), featured the Abayudaya in the majority of its songs. In addition to studying at a seminary, Katz travels throughout North America, and gives a slideshow/concert which showcases the music of the Abayudaya.
The music of the Abayudaya is distinctly African yet Jewish at the same time. Many of the songs combine words in Luganda as well as Hebrew. Additionally, Psalms and prayers are set to a distinctly African tune and rhythm. Music is viewed as important by the community for a variety of reasons. Some elders of the community have maintained that it was music that enabled the community to persevere through the harsh conditions that it had to endure under the reign of Idi Amin.