There is a group of Jews in South Africa that has been almost overlooked by local Jewish organisations. In fact they are not even viewed as an entity, but rather as an aggregate of individuals whose number is unknown. These are the Russian-speaking Jews from the former Soviet Union- South African Jewry's 'lost tribe'. Unlike Israel, Germany or the United States, South Africa did not experience the influx of hundreds of thousands of Soviet and post-Soviet Jews in the 1970s to 1990s. That is probably a reason why neither researchers nor journalists has ever considered them as a South African phenomenon. In addition, unlike those Jews from the ex-USSR in Israel, Germany or the United States, in South Africa they have not formed their own communities and do not play a prominent part in the existing ones. In fact, they usually appear to be unwilling to involve themselves with South African Jewish organisations. They keep their distance and are not as religious or Zionist as their locally-born counterparts and are generally not community oriented. To some observers they may even appear to be more Russian than Jewish. Generally speaking, ex-USSR emigres are not clearly bound to their Jewish identity. They might be Jews but do they manifest any 'Jewishness'?

The first thorough account of South African Jewish religious, political, and educational institutions in relation to the apartheid regime.

Spanning the past two centuries, this book explores the fascinating role played by this small but highly significant community in the economic. political, social and cultural life of this country. This richly illustrated story -- the first comprehensive history to appear in over 50 years -- includes a wide range of historically important photographs, many long unseen, and encompasses a broad swathe of Jewish life, from the bimoh and the boardroom to the bowling green. Beginning with the first Jewish immigrants to South Africa, and depicting the fragility of the early foundations and the shifting fortunes of this infant community, the book traces its development to robust maturity amidst turbulent social and political currents. These include the strident anti-semitism of the 1930s, the moral dilemmas of the apartheid era, the subsequent turbulent transition towards a non--racial democracy, the birth of the New South Africa and the fresh challenges and promise that have followed in its wake up to the present day. Included are such personalities as Barney Barnato, Helen Suzman, Joe Slovo, Sol Kerzner and Rabbi Cyril Harris, as well as many others who have made an important mark in their fields. This book will be of great interest to every member of the Jewish community living both in South Africa and in their adoptive countries, as well as to all wishing to learn more about this highly energetic and innovative community whose contribution in many spheres of life has so greatly influenced and enriched the history of South Africa.

In 1997, M. E. R. Mathivha, an elder of the black Jewish Lemba people of South Africa, announced to the Lemba Cultural Association that a recent DNA study substantiated their ancestral connections to Jews. Lemba people subsequently leveraged their genetic test results to seek recognition from the post-apartheid government as indigenous Africans with rights to traditional leadership and land, retheorizing genetic ancestry in the process. In Genetic Afterlives, Noah Tamarkin illustrates how Lemba people give their own meanings to the results of DNA tests and employ them to manage competing claims of Jewish ethnic and religious identity, African indigeneity, and South African citizenship. Tamarkin turns away from genetics researchers' results that defined a single story of Lemba peoples' “true” origins and toward Lemba understandings of their own genealogy as multivalent. Guided by Lemba people’s negotiations of their belonging as diasporic Jews, South African citizens, and indigenous Africans, Tamarkin considers new ways to think about belonging that can acknowledge the importance of historical and sacred ties to land without valorizing autochthony, borders, or other technologies of exclusion.