A New Way to Fight Antisemitism: Welcoming Israelites into Our Tent

Many Jews may be surprised to learn that a belief in Israelite ancestry is widespread among Black Americans in the United States today.  A recent survey found that 49% of Black respondents either somewhat or strongly agreed that Black Americans are descended from ancient Israelites, while only 13% of respondents felt that “modern-day Jews” do not have the same ancestry. This indicates that roughly a third of Black Americans believe in shared ancestry with modern-day Jews.

Where does this belief originate? While some Black Americans may identify with a spiritual connection with the Exodus story, others do so based on a genetic tie to the Igbo people in southeastern Nigeria. 

The Igbo – pronounced “Ee-bo”– have a long history of practicing customs similar to those of religiously observant Jews in other parts of the world, such as circumcision of males on the eighth day after birth and a custom of not eating fish without scales.  As anthropologist Daniel Lis describes in his book, “Jewish Identity Among the Igbo of Nigeria: Israel’s ‘Lost Tribe’ and the Question of Belonging in the Jewish State,” there is a longstanding oral tradition among the Igbo of Israelite descent.

The similarities between Igbo customs and Jewish rituals are so profound that Igbo historian Remy Ilona has noted that a Sephardic Beit Din ruled in 2022 that the Igbo are descendants of Israelites who were dispersed out of Israel during one of the many waves of expulsions throughout Jewish history.  

The similarities between Igbo customs and Jewish rituals are so profound that Igbo historian Remy Ilona has noted that a Sephardic Beit Din ruled in 2022 that the Igbo are descendants of Israelites who were dispersed out of Israel during one of the many waves of expulsions throughout Jewish history. This ruling was welcomed by many Igbo in Nigeria, some of whom have established synagogues and have begun to practice Judaism in its modern form. Filmmaker Jeff Lieberman profiles some of these emerging Jewish communities in his film “Re-emerging: The Jews of Nigeria.”  

In the United States, retired University of Southern Mississippi history professor Douglas Chambers, now head of the Igbo History Foundation, has estimated that as many as 60% of Black Americans today could have at least one Igbo ancestor. During the Trans-Atlantic Slave Trade, about 1.3 million Igbo individuals were trafficked to British colonies, including Jamaica and what would later become the United States. 

The first English-language narrative of enslavement was written by Olaudah Equiano, an Igbo man who had been kidnapped into slavery and later freed. His narrative, published in 1789 in London, ultimately led to the British abolishment of the slave trade in 1807. It is likely that 19th-century abolitionist Frederick Douglass also had Igbo ancestry, as the majority of those enslaved in Maryland, where Douglass lived, were of Igbo origin. 

Regardless of its source, the belief in Israelite ancestry among Black Americans presents a unique opportunity in the fight against antisemitism. 

The Anti-Defamation League has found that among those who did not have any relationships with Jews or who viewed interactions with Jews negatively, there was a higher likelihood of agreeing with antisemitic statements. Given that Jews are less than 3% of the U.S. population, most Americans do not have the opportunity to have personal relationships with Jews. If the concept of “Jew” is extended to include those Black Americans identifying as Israelites, then it is possible that many more Americans will have the opportunity to interact with those of us who share a common descent from ancient Israel. 

This expansive view of “who is a Jew” also helps counteract the false claim that all Jews are white and are therefore not indigenous to Israel. Although the majority of Jews in the United States do identify as white and have recent ancestors who lived in Europe, globally there is much more racial diversity among the Jewish people, with about half of all Israeli Jews having recent ancestors who lived in the Middle East, North Africa, or Ethiopia. Embracing those Black Americans with Israelite identities would highlight Jewish diversity in the popular imagination.

What specific steps could the Jewish community take if it wanted to explore this path? First, we must stop labeling expression of Israelite identity in the Black community as antisemitic. As long as it does not include a rejection of the Israelite identity of other Jews too, or a claim that Black Israelites are the only real Jews, Israelite identity among Black Americans could be considered an expression of philosemitism, precisely what would bring us closer together.

Once Black Americans with Israelite identities feel able to openly discuss their Israelite heritage without fear of being labeled antisemitic, there will be many opportunities for bridge-building and alliance-forming. 

Once Black Americans with Israelite identities feel able to openly discuss their Israelite heritage without fear of being labeled antisemitic, there will be many opportunities for bridge-building and alliance-forming. This work could go a long way in introducing Jewish history to younger Americans who are not familiar with the history of ancient Israel.

Finally, the Jewish community should make a special effort to embrace those in the Black community who practice Judaism as part of congregations affiliated with the International Israelite Board of Rabbis. Members of Israelite Board congregations conduct religious services primarily in Hebrew using the ArtScroll siddur, the prayerbook associated with Orthodox Judaism. They keep kosher, observe Shabbat and other holidays, and send their children to Jewish day schools. They are not at all affiliated with the extremist Black Hebrew Israelites who reject the Israelite ancestry of modern-day Jews.

While members of Israelite Board congregations may not be considered halachically Jewish, neither are many white Jews, some of whom outwardly reject their own Israelite identity and give comfort to those who are promulgating erasure antisemitism, where the Jewish spiritual and historical connection to Israel is erased. In contrast, supporting Israel and its right to exist as a Jewish homeland are core beliefs of Black Jews who are part of Israelite Board congregations.

Rabbi Baruch Yehudah, spiritual leader of B’nai Adath Kol Beth Israel, an Israelite congregation in Brooklyn, is a regular attendee at Jewish communal events, including the March in Washington in support of Israel last November. Yet on the bus heading to D.C., a woman said to him, “Thank you for supporting us,” as if he was separate from the larger “us.” 

My hope is that Rabbi Yehudah and his congregants, as well as all Black Americans who consider themselves Israelites, will eventually be welcomed into a more expansive Jewish tent, at least as ancient cousins if not halachic brothers. Given that open Jew-hatred is becoming not just socially acceptable but increasingly on-trend, it would be wise for us to expand our concept of “Klal Yisrael” — the greater Jewish people — to truly include all Israelites.

Simone Friedman is the Head of Philanthropy for EJF Philanthropies.