History of the Jews in Somalia

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The history of the Jews in Somalia refers to the historical presence of Jewish communities in the Horn of Africa country of Somalia.

Judaism in the Somali peninsula has received little attention in the historical record. However, there is evidence of a Jewish presence in the area for centuries, with some members of the community openly practicing their faith and others practicing in secret. Many of the Jews in the area were Adenite and Yemenite Jews, who came to the region as merchants and religious service providers. However, a report in 1949 states that there were "no Jews left in Italian and British Somaliland". While the traditional Jewry in Somalia is known, little is known about the crypto-Jews who practice their faith discreetly.^{[1][irrelevant citation]}

The presence of Jewish communities in Somalia has been the subject of much speculation and debate throughout history.^{[citation needed]} Historical records^{[by whom?]} suggest that a small number of Jews, estimated to be around 100-200 individuals, migrated to Somalia in the early 1900s as traders and settled in coastal towns such as Berbera, Zeila and Brava. However, a report by the Jewish Telegraphic Agency (JTA) published in 1949 stated that there were "no Jews left in Italian and British Somaliland".^[2] Despite this, there are indications that both traditional and crypto-Jews may have continued to reside in Somalia even after this time.^{[citation needed]}

It is believed that a wave of Yemenite Jews arrived in the Somali territories in the 1880s, and other Ottoman friendly territories around the same time when Yemenites immigrated to the Ottoman Jerusalem. From 1881 to 1882, a few hundred Jews left but more arrived until 1914. Yemenite-Somali Jews served as prominent leaders in successive Somali governments of the 1960s and 1970s. However, in the 1970s when Somalia joined the Arab League, many Yemenite-Somali Jews sold their businesses and emigrated. Today, present-day Yemenite-Somali Jews are estimated to be no more than 5 to 10 merchant families widely distributed along the coast in Benadir coast, and northern Somali cities. The ruins of historic Eastern Synagogues can still be found in Obbia town in Somalia, but many smaller local synagogues in towns such as Hafun, Alula and Bender-Qasim were destroyed by the Italian fascists in the 1930s.^{[citation needed]}

While the history of traditional Jewish communities in Somalia is relatively well-known, little is understood about the crypto-Jews who practiced their faith discreetly. The true extent of Jewish presence and influence in Somalia remains a topic of ongoing research and debate.^[3]

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Israel was among the first nations to recognize Somalia and Somaliland's independence prior to their unification.

In 1974, Somalia joined the Arab League and complied with the Arab League boycott of Israel.^{[4][better source needed]}

In 2017, Somali President Mohamed Abdullahi "Farmajo" Mohamed refused to meet Israeli Prime Minister Benjamin Netanyahu during a visit to Kenya. During the African Heads of State meeting in Nairobi, Farmajo refused to engage in a meeting with Netanyahu. This move was praised by Hamas, with senior member Mousa Abu Marzook stating that "attitudes have value and meaning, and their country has respect and appreciation, and their people have dignity". Izzat Al-Rishq, another member of Hamas, thanked the Somali president's position, which he said "reflects the authenticity of the brotherly Republic of Somalia in standing with Palestine and rejecting any normalization with an entity which occupies land and holy places." This stance is indicative of the ongoing tensions between Somalia and Israel, with many in Somalia standing in solidarity with Palestine and opposing any normalization of relations with Israel.^[5]

In 2022, the President of Somalia announced that his government would establish diplomatic relations with Israel in the near future. This move was met with mixed reactions, with some praising it as a step towards modernization and development, while others criticized it as a betrayal of the Palestinian cause.^{[6][better source needed]}

Judaism has a rich history in the Somali peninsula, with both Ethiopian and southern Arabian strains present in the region. While there is limited evidence of any Somali clans embracing Judaism during the pre-Islamic era, the conversion of individuals and families cannot be ruled out. The Hebrew heritage of marginalized Somali clans, including the Yibir, can be traced back to the Beta Israel, or Ethiopian Jews. By the 16th century, the Somali population had largely adopted Islam as their primary religion.^[7]

Ethiopians brought their brand of Christian orthodoxy and elements of Judaism with it. This is evident in the presence of Jewish archeological evidence in the region, such as ancient cemeteries in the Hargeisa region of Somaliland embossed with the Star of David.^[8] The Damot Kingdom, led by the Jewish Queen Gudit, also had a significant impact on the spread of Judaism in the region.^{[citation needed]}

The Yibir, also spelled as Yibbir or Yebir, is a marginalized clan found in Somalia. They are believed^{[by whom?]} to have Jewish roots, specifically tracing their heritage to the Beta Israel, also known as Ethiopian Jews. The Yibir have faced discrimination and marginalization within Somali society due to their perceived Jewish heritage.^{[citation needed]}

There is limited historical evidence of the Yibir's Jewish origins, but it is believed^{[by whom?]} that they may have been converts to Judaism or that Jewish traders and merchants may have intermarried with the clan. Some accounts^{[like whom?]} suggest that the Yibir have preserved Jewish customs and practices, such as circumcision and kosher slaughter of animals. However, their Jewish identity has been largely kept secret for fear of persecution.^{[citation needed]}

The Yibir have traditionally been associated with the practice of traditional healing and divination, which has led to further discrimination against them. They have also been marginalized economically and socially, often occupying the lowest rungs of Somali society.^[9]

• Altenmüller, H., J. O., Hunwick, R.S. O Fahey, and B. Spuler. The Writings of the Muslim Peoples of Northeastern Africa, Part 1, Volume 13. Leiden [u.a.]. (Brill, 2003), 174.
• Angoulvant, Gabriel and Sylvain Vignéras. Djibouti, Mer Rouge, Abyssinie. Paris. 1902, 415.
• Aram, Ben I. Somalia's Judeo-Christian Heritage: A Preliminary Survey.' Africa Journal of Evangelical Theology. 2003, 18–19.
• Balisky, Paul E. Wolaitta Evangelists: A Study of Religious Innovations in Southern Ethiopia, 1937–1975. PhD. Thesis, Scotland. (University of Aberdeen, 1997), 8–9.
• Bulhan, Hussein A. In-Between Three Civilizations: Archeology of Social Amnesia and Triple Heritage of Somali. Volume 1. Bethesda, Maryland. (Tayosan International Publishing, 2013), 159.
• Bulliet, Richard. History of the World to 1500 CE (Session 22). Tropical Africa and Asia. YouTube.com. 23 November 2010. (Accessed 23 September 2013).
• Diriye, Abdirahman M. Jews Historic Presence in Somaliland. The Times of Israel.26 April 2019. https://blogs.timesofisrael.com/jews-historic-presence-in-somaliland/(accessed 8 March 2021).^{[dead link‍]}
• Fisher, Ian. Djibouti Journal; "Somalia Hebrews See a Better Day". New York Times. 15 August 2000. https://www.nytimes.com/2000/08/15/world/djibouti-journal-somalia-s-hebrews-see-a-better-day.html (accessed 21 January 2021)
• Hable Selassie, Sergew. Ancient and Medieval Ethiopian History to 1270. Addis Abeba. (Haile Selassie I University, 1972), 225–232.
• Hersi, Ali Abdirahman. The Arab Factor in Somali History: The Origins and the Development of Arab Enterprise and Cultural Influence in the Somali Peninsula. University of California, Los Angeles: Ph.D. Dissertation, 1977, 141.
• James, F.L. The Unknown Horn of Africa. London. (G. Philip & Son. 1888), 70."