Introduction to the Dönmeh
The Dönmeh, also known as “the Believers” (המאמינים, ha-Ma’aminim), are the descendants of followers of Sabbatai Zevi, a false messiah who later converted to Islam. Many or most members of this community have Sephardic ancestry
The term “Dönmeh” is often considered derogatory, implying ‘turncoats’.
Sabbateanism, the movement initiated by Sabbatai Zevi, had a significant impact on the global Jewish community. Even after Zevi’s conversion to Islam under pressure from the Ottomans, accusations of Sabbateanism persisted within Jewish communities for a generation.
Key Events in Dönmeh history
- 1676: Sabbatai Zevi’s death leaves around 200 Dönmeh families, mainly in Adrianople/Edirne, Smyrna/Izmir, Bursa, and other cities.
- 1683: A mass conversion occurs in Salonika/Thessaloniki, making it the primary Dönmeh center.
- 1912: Salonika is conquered by Greece.
- 1924: The Muslim population, including the Dönmeh, is transferred to Turkey under the Treaty of Lausanne, leading to about 10-15,000 Dönmeh refugees, most resettling in Istanbul and Izmir. This relocation potentially saved them from the fate of Salonika’s Jews during the Holocaust.
Dönmeh Subgroups
The community experienced several internal splits, resulting in three main subgroups:
- Yakubis: Followers of Zevi’s brother-in-law, who claimed to be Zevi’s reincarnation. They are now orthodox Sunni Muslims, often forming a lower middle class in Izmir.
- Izmirlis: This subgroup claims descent from the original community and maintains ideological purity. They were culturally and economically dominant in Salonika and somewhat assimilated into the Turkish population.
- Karakashes/Konyoses: Breaking away from the Izmirlis around 1700, this group was led by Barukhiya Russo, who also claimed to be Zevi’s reincarnation. They actively proselytized among Jews in Poland, Austria, and Germany and were largely artisans in Salonika.
Dönmeh Cultural and Religious Practices
The Dönmeh lived in a distinct quarter of Salonika, maintaining their own institutions and schools, which operated in Turkish. They initially prayed in Hebrew, later in Ladino, and then in Turkish, adhering to the Eighteen Precepts attributed to Sabbatai Zevi. Two of these precepts include publicly presenting as Muslims and avoiding intermarriage. They circumcise boys at eight days old, similar to Jewish practice, but work on Jewish holidays. Accusations of sexual immorality appear to be unfounded slander.
Modern-Day Dönmeh
Information on the group’s religious practices is limited. They are believed to practice Sufism and may deliberately transgress standard religious norms to draw closer to the Almighty. This includes eating non-kosher food, calling women to the Torah, and celebrating Shabbat on the wrong day.
In Turkey, the Dönmeh face suspicion due to their Jewish ancestry and accusations of being fake Muslims. The unequal capital tax in Turkey from 1942 to 1944 taxed them at a rate between that of Jews and Muslims. Traditionally, Jews and Dönmeh have maintained distance from each other, but the Dönmeh’s Sephardic origin places them within Sephardic genealogy.
Preservation of Heritage
The Great Fire in Salonika in 1917 likely destroyed any existing Dönmeh archives. Given the prejudice they face, it is improbable that they will open their archives soon.
Y-DNA tests suggest common ancestry between individual Dönmeh and Sephardic families. Since the Jewish community of Salonika was decimated during the Holocaust, some Dönmeh members may be the last descendants of certain Iberian Jewish lineages.
Book: The Dönme – Jewish Converts, Muslim Revolutionaries, and Secular Turks by Marc David Baer
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