By: Courtney Eberhard
September 15, 2023, marks an interesting combination of holidays. Today is both the beginning of Rosh Hashanah and the beginning of Hispanic Heritage Month. While the combination of a Jewish holiday and a Hispanic holiday may not seem connected, those with Sephardic Jewish ancestry may be celebrating both.
The significance of Sephardic and Latin American Jews during Rosh Hashanah and Hispanic Heritage Month lies in their unique historical and cultural contributions. These communities have woven a rich tapestry of traditions, languages, and experiences, making their stories integral to our understanding of both Jewish and Hispanic heritage. Sephardic Jews, also known as Sephardim, are a Jewish Diaspora population associated with the Iberian Peninsula.
However, their official history dates back to the 15th century, with the Alhambra Decree and the Decree of 1496, when Iberian monarchs ordered the forced conversion of Jews to Christianity or face expulsion. As a result, Sephardic Jews were largely expelled from Spain and Portugal and scattered across North Africa, Western Asia, and Southern and Southeastern Europe.
Despite their dispersal, their cultural legacy endured. They have made substantial contributions to the arts, language, and music within Hispanic cultures, leaving an indelible mark on the region.
Early Sephardim History and Origins
Sephardic Jewish populations trace their roots to the Iberian Peninsula, with a history that includes a significant presence in al-Andalus, the Muslim ruled area of the Iberian Peninsula. The Jews of Hispania, disenchanted with previous Catholic rule, welcomed the Muslim invasion as a liberating force, marking the beginning of nearly four centuries of Muslim rule in the Iberian peninsula, known as the “Golden Age”.
During the Golden Age in Iberia, Jews lived under Muslim rule as dhimmis (non-Muslims), experiencing more opportunities and flourishing compared to their time under Christian Visigoths. al-Andalus was considered a land of tolerance and opportunity, attracting Jews from both Christian and Muslim regions. With the establishment of Umayyad rule in 755, the native Jewish community was joined by Jews from across Europe and Arab lands, fostering a rich cultural and intellectual exchange among diverse Jewish traditions.
Arabic culture had a significant influence on Sephardic development with the spread of rationalism and access to Greek scholarship through Arab scholars. Arabic became the primary language for Sephardic science, philosophy, and daily life, enabling Jews to assimilate into Moorish culture and engage in various professions, including medicine, commerce, finance, and agriculture.
Sephardic Jews Flee the Reconquista
Beginning in the 1050s, more intolerant Islamic groups, most notably the Almoravides and Almohads, began arriving from North Africa. These groups despised the cultural liberalism of Islamic al-Andalus, particularly the influential roles held by dhimmis like Jews. The Almohads presented Jews with a stark choice: convert to Islam or face death. Consequently, many Jews sought refuge by emigrating, with some, like the family of Maimonides, moving to more tolerant Muslim territories while others ventured north to Christian kingdoms. This dynamic sets the stage for a complex interplay between Jewish communities and their host societies.
These sentiments culminated in the 1066 Granada massacre. On December 30th of that year, a violent event unfolded when a Muslim mob stormed Granada’s royal palace. The catalyst for this brutality was the crucifixion of the Jewish vizier, Joseph ibn Naghrela, and a brutal massacre of the city’s Jewish population. The massacre, which claimed the lives of an estimated 4,000 individuals from over 1,500 Jewish families in a single day, marked the onset of the decline of the Golden Age in Islamic Spain.
While some historians have contested these numbers as potential exaggerations, this event undeniably signaled a shift in the fortunes of the Jewish community in al-Andalus. This event marked the beginning of a Christian Reconquest, called the Reconquista.
As the Reconquista continued in the north throughout the 12th century, Jews found themselves in increasingly favorable conditions in the emerging Christian kingdoms. Their skills, knowledge of Arabic language and culture, and ability to serve as diplomats and professionals were highly valued by victorious Christian leaders. However, these newly arrived Jews faced suspicions of collaboration with Muslims, compounded by linguistic and cultural differences. Nevertheless, many prospered in the late 11th and early 12th centuries, and Latin documentation from this period often highlights their landed property, fields, and vineyards. While the Reconquista Jews did experience a resurgence of autonomy and scholarship, they never quite reached the heights of their predecessors during the Golden Age in al-Andalus.
12th Century Sephardic Jewish Relationships with Spanish Christians
Among the Sephardim were descendants of wealthy families and Marranos who had held prominent positions in their home countries. Their fluency in Spanish or Portuguese became a lingua franca, facilitating commerce and diplomacy.
Sephardim associated freely with individuals of equivalent or comparative education, irrespective of religion, and often gained favor in the courts of rulers and princes. They served as ambassadors, envoys, and agents, offering significant contributions to the countries they resided in. Their cosmopolitan cultural background and interactions with Islamic scholars made them exceptionally well-educated, even during the European Enlightenment.
In addition to their roles in diplomacy, Sephardim excelled in various fields, including literature, theology, philosophy, teaching, and mathematics. They emphasized a pure pronunciation of Hebrew and delivered sermons in Spanish or Portuguese. Wherever they settled, they established educational systems with Spanish as the medium of instruction, reflecting their thirst for knowledge. Furthermore, Sephardim played a role in theatre in Judæo-Spanish, particularly in Constantinople, where it was practiced despite restrictions on Muslims.
Additionally, Sephardic traditions are distinct from Ashkenazi ones, with variations in language, pronunciation, and cultural customs. Sephardic contributions include the Ladino language and a unique musical tradition.
Iberian Decrees Cause A Mass Exodus of Sephardim Populations
Sephardim communities prospered for centuries, however, their fortunes took a downturn in the late 15the century. In 1492, the Alhambra Decree by the Catholic Monarchs of Spain called for the expulsion of Jews, leading to a combination of internal and external migrations, mass conversions, and executions. In 1497, Portugal passed a decree to expel or forcibly convert all Jews, leading many to flee or hide as “Cristãos Novos.” Some found refuge in the Ottoman Empire, while others faced persecution, including a massacre in Lisbon in 1506, ultimately resulting in the decline of the Portuguese Jewish community until the Inquisition ended in 1821.
Jonathan Ray, a Jewish theological studies professor, suggests that the Sephardic Jewish community’s formation was more prominent in the 1600s than in the medieval era. He explains that before their expulsion from Spain, Spanish Jewish communities lacked a unified identity, but shared cultural elements eventually led to the development of a diaspora community from previously separate groups.
The concept of “conversos,” Jews who converted to Christianity under duress, played a crucial role in shaping Sephardic identity. These individuals often retained Jewish practices in secret, preserving their heritage. While the customs remained, the secrecy of their heritage means sometimes even the converso descendants forgot their Jewish heritage. Today these are known as “crypto-Jews.”
Effects of Sephardim Diaspora on Latin America
The Jewish migration to Mexico has its roots in diverse regions such as Syria, Turkey, Greece, and Bulgaria. Notably, the Sephardic community in Mexico established educational institutions like the Colegio Hebreo Tarbut and Colegio Hebreo Sefaradí, reflecting a commitment to preserving Jewish culture and heritage. This community’s growth, with an increase from 90 to 500 students within a few years, is indicative of their dedication to maintaining their traditions.
The Caribbean region, with its tolerance, saw the emergence of fully functioning Jewish communities, with notable settlements in Dutch Suriname and Curaçao, Spanish Santo Domingo, and English colonies like Jamaica and Barbados. Many of these communities included crypto-Jews who concealed their identities due to the Inquisition’s presence.
Central America witnessed the establishment of Jewish enclaves, with Sephardic Jews migrating to regions like Colombia, Cuba, Puerto Rico, Mexico, and Peru. These communities also often included crypto-Jews. The Inquisition’s presence in Spanish and Portuguese territories played a role in shaping the dynamics of these communities. However, it was in the late 19th century that the region experienced an influx of Jewish immigrants from Eastern Europe, contributing to the diversity of Jewish populations in Central America.
The history of Jews in South America has been shaped by various waves of migration. Sephardic Jews played a crucial role in the early establishment of Jewish communities in places like Brazil and Suriname. By the mid-17th century, these areas had some of the largest Jewish populations in the Western Hemisphere. Over time, the Caribbean, Central, and South American regions became home to thriving Jewish communities, particularly under Dutch and English control, which were more tolerant. In the late 19th century, South America saw an influx of Jewish immigrants from Eastern Europe. This was most notable during and after World War II, when many Ashkenazi Jews fled to South America in search of refuge.
Today, the majority of Latin America’s Jewish population resides in countries like Argentina, Brazil, Chile, and Mexico, with Argentina being the center of Jewish life in the region.
Tracing Your Sephardic Lineage
Discovering your Sephardic Jewish lineage could be difficult through autosomal DNA testing, if what you are looking for reaches beyond five generations. However, through Y-DNA and mtDNA testing, you could uncover a deep and surprising connection to the Sephardim.
Sephardic Y-DNA
Y-DNA testing is used to trace direct paternal lineages through the Y chromosome. This type of DNA test is extremely useful for reaching from the present and back thousands of years on the direct paternal line. We are able to do this by examining the mutations on the Y chromosome. These mutations are not regularly occurring, but are unique to specific lineages. That means we can create family trees based on the mutations we observe. When one is observed, we are able to compare it to mutations found in parent and sibling branches of the tree to determine approximately when and where the mutation occurred in your direct male ancestor.
Y-DNA testing in Sephardic populations has shown a great deal about their migrations. In a 2008 study, scientists were able to compare the Y-chromosomes of 1,140 males in the Iberian Peninsula and Balearic Islands. Their findings show that “analysis of haplotype sharing and diversity within specific haplogroups suggests that the Sephardic Jewish component is the more ancient.”
The study focused primarily on Y-DNA Haplotypes J, J2, and G. While these were the focus of the study, these are not the only Y-DNA haplogroups associated with the Sephardim. The Coryell family has a place in colonial American history. Y-DNA analysis shows that the Y-DNA haplogroup of Abraham Coriell was E-BY145801. Through genetic genealogy research, it was discovered he was descended from the Curiels, a notable Sephardic Jewish family.
Sephardic mtDNA
Similar to Y-DNA, mitochondrial DNA (mtDNA) is used to trace your direct maternal lineage through your mitochondrial DNA. This type of DNA is passed down from mother to child and creates a traceable path of inheritance in your maternal line. Just like Y-DNA, the mutations that occur in mtDNA are not regularly occurring, so when one occurs, we are able to find the approximate time location of the ancestor with the mutation.
A unique combination of genetic changes in a specific part of mitochondrial DNA (T2e subhaplogroup) has been linked to the Sephardim. Researchers did four things: they looked for this genetic pattern in a large database of DNA records, compared its occurrence in different populations, created a family tree-like map of this genetic pattern, and examined the DNA of a Sephardic Jewish person with this pattern.
They discovered that this rare genetic pattern was found in Sephardic Jewish descendants from places like Turkey and Bulgaria, as well as in people from North American regions where there’s historical evidence of Spanish-Jewish settlements. This suggests a connection between this genetic pattern and Sephardic Jewish ancestry.
Group Projects for Sephardic Lineage Research
Below is a list of Group Projects with a focus on the genetic geography of Sephardic Jewish populations. If you’re interested in one of the projects, reach out to the admins listed on the project homepage and see about joining.
4Sephardim
From the Group Project: The goal is to open new avenues of information of Sephardic Jewish history found not only in oral and written stories but to include scientific proof found in DNA results. To explore and validate the various paths Sephardic Jews took to migrate throughout the world and specifically the Americas and to explore genetic roots and heritage.
Canadian-Anuism
From the Group Project: A percentage of the Jewish population of Iberia of Spain converted to Christianity during the hundred or so years following the riots of 1391. A portion of these converts emigrated to France to avoid persecution during the Inquisition. It is possible that during the 1600’s a portion of the emigres continued on to New France (now known as Canada). The objective of the Canadian-Anusim Project is to learn whether DNA will enable present-day French Canadians confirm links to the Iberian Jewish community of five centuries ago.
Iberian Ashenaz
From the Group Project: Male-line connections between Sephardi and Ashkenazi Jews. Sephardi Jews (as well as their converso descendants in Iberia and Latin America) and Ashkenazi Jews are genetically related, especially on their male lines, at multiple timepoints throughout history—from ancient (i.e. common origins in ancient Israel) to early modern (i.e. post-Inquisition Sephardi ancestry in Eastern Europe). The goal of this project is to document as many of these Sephardi-Ashkenazi links as possible, using Y-DNA haplogroups and haplotype signatures of Ashkenazi, Sephardi, Iberian, Hispanic, and Italian males. All male Sephardim and Ashkenazim are welcome to join, as well as their Iberian, Hispanic, and Italian matches, and members of other Mediterranean Jewish groups.
IberianAshkenazmtDNA
From the Group Project: If you are an Ashkenazi male or female with an oral history that your maternal ancestors were Sephardic or some other indicator of Sephardic ancestry on your maternal line, such as a family custom or an inherited Mediterranean disorder, you are welcome to join this mtDNA project.
JEWS OF RHODES
From the Group Project: The purpose of the Jews of Rhodes Project is to try to identify the original 50 families who were Iberian, Italian, and Romaniote Jews that existed in Rhodes in 1522. This will be done by studying the paternal lines (using Y DNA testing) and the maternal lines (using mitochondrial DNA testing) of Jews whose families had lived on the Island of Rhodes.
Sephardic Dominicans
From the Group Project: The purpose of the group is to examine if there are any genetic similarities between individuals who claim to have direct paternal or maternal Sephardic Jewish ancestry from the Dominican Republic. Please visit the main project website for more information, news and published results thus far.
Zamora – Tras Os Montes
From the Group Project: Documented Jewish presence in Northwestern Iberia dates back, at least, to the 10th century. In Spain, however, minimum, to the first century of the Common Era. This is a population that went through exclusions, prohibitions, persecutions, forced conversations, and expulsions in 1483 (Andalucia), 1492 (Leon, Castile and Aragon), Portugal (1497) and the Kingdom of Navarre (1498). These tragic events produced two main outcomes, the Jewish Sephardic Diaspora, and the converso and/or marrano and Crypto Jews. They both have the same documented Hebrew origin in the Iberian Peninsula. The Sephardic Diaspora settled in every corner of the planet, interacting, intermarrying, and living for centuries among other cultures. This group interest is to trace that story through historical, cultural and genetic journeys around the world in connection with the Zamora (Spain) – Tras Os Montes (Portugal) region, expanding, deepening, and enriching members’s personal and collective memory.
In conclusion, the Sephardic Jewish community’s rich history is characterized by its origins in the Iberian Peninsula, a Golden Age of cultural flourishing under Muslim rule, and the subsequent forced migration due to persecution and expulsion.
Despite these challenges, Sephardic Jews left an indelible mark on Hispanic cultures, contributing to arts, language, and scholarship. Their impact extended to the Americas, where they established thriving communities, often alongside crypto-Jews.
Today, their legacy endures, with individuals using genetic testing to trace their Sephardic lineage. This history underscores the resilience and enduring cultural significance of the Sephardic Jewish community, reminding us of the importance of preserving diverse heritages and traditions.
About the Author
Courtney Eberhard
Marketing Coordinator at FamilyTreeDNA
Courtney Eberhard, the Marketing Coordinator at FamilyTreeDNA, is driven by a profound passion for genealogy, fueled by her personal journey as an adoptee with roots in the LDS church. Through research with FamilyTreeDNA, she has also been able to uncover her husband’s indigenous roots in Mexico and provide context for his origins.
In her spare time, she finds joy in connecting with her family and friends during cookouts, cheering for the Houston Astros, and cherishing her role as a dedicated full-time parent to a two-year-old.
My first ethnicity report from FTDNA pegged me (correctly) as 7% Sephardic, which is correct because my mothers grandmother was the daughter of a Rhinelander Catholic , and a German Jewess. surnamed Schaum.
But then it was revised and now it’s 82% Irish, with no English or Scotch, however I tested with two other companies, and according to them I have Scotch and English ancestry., as well as Irish.
Because someone diddled with the algorithm, I am no longer part Sephardic.
Nor Scotch and English, only Irish, Western and Central Europe Balkans and Greece 1%.
Trouble is that I am a pretty good Genealogists, have been at it since 1962, and know perfectly my ancestry down to 4th great grandparents ( and even that far back is tenuous as regards the reliability of autosomal DNA, And there is no evidence at all of Scandinavia DNA, as all of my ancestors that far back (4th great grandparents) were born in America, and as far as I could research none of their ancestors were Scandinavia. Perhaps because my YDNA is R1a1a1b2h, and Scandinavians also have R1A1A1 DNA, but those are of a different branch R-Z283) that separated about 3,500 BC. My SNP (not terminal) is R-Z93, Eurasian and did not appear west of the Caucus until late into the Roman Empire.
My subclades or R-Z93 are R-YP5585, which appeared around 3500 BCE in the steppes between the Black and Caspian Sea. Sublcade of YP5585 is YP5582, which appeared about 3200 BCE. He is the ancestor of at least 2 descendant lineages known as R-YP5578 & R-FT153079.
R-FT153079 is found in Iran and Kuwait. R-YP5578 (me) skips over 4,000 years and 3000 miles from the Steppes to Yorkshire England.
I am fortunate in being the heir to intensive genealogical research and my own work, to be able to Identify each SNP from R-BY27595 from my great grandfather born 1850, through my 4th ggf born 1756, and 8th ggf born 1627, a 12th ggf born 1514, and my 14th ggf born 1440 (YP5578) in Halifax Parish, WRY
But according to FTDNA that English ancestry, as well as others, doesn’t show up in Family Finder.
Also I have a 2nd cousin (I knew his grandfather), who shares R-YP27595 with me, he also shows up as 2nd Cousin once removed, because his Farrar auDNA fell out by the time he was born, however his grandmother (a Whitehead) was the niece of my grandmother) so that is the auDNA connection via our grandmothers, but not our grandfathers who were brothers)
Why I mention this is that a 4th cousin once removed, named Charles, matches me as 4th cousin removed.,however my 2nd cousin,Emory, is not a FF match with Charles, but should be.
What this tells me is that autosomal DNA, is not fully reliable for determining ancestry and kinship
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