In a story that blends mystery, cultural reclamation, and controversy, a Texas woman reported missing by her family has been discovered living in the remote woodlands of Scotland. Kaura Taylor, now known within her adopted community as Lady Safi or Asnat, has emerged as a handmaiden in the self-proclaimed Kingdom of Kubala—a group claiming to be a lost Hebrew tribe with African origins.
This revelation has captivated global attention, raising questions about identity, ancestry, and the boundaries of modern society. The group’s leader, King Atehene, insists they are fulfilling a 400-year-old prophecy by reclaiming land in the Scottish Borders.
As authorities monitor the situation, Taylor herself has spoken out, asserting her autonomy and urging officials to respect her choices. This news unfolds against a backdrop of legal battles, alleged persecutions, and a lifestyle that defies conventional norms.
The discovery came to light through investigations by UK media outlets, highlighting how Taylor’s path led her from the vast plains of Texas to a tented encampment near Jedburgh, about 41 miles south of Edinburgh. What began as a missing persons case has evolved into a broader narrative about a community’s quest for sovereignty in an unlikely location.
The Mysterious Disappearance of Kaura Taylor
Kaura Taylor’s story starts in Texas, where her family reported her missing, though exact details of the timeline remain sparse in public records. Family members expressed concern over her sudden absence, prompting an international search that eventually traced her to the United Kingdom. It appears Taylor had traveled to the UK voluntarily, but the circumstances of her integration into the Kingdom of Kubala add layers of intrigue. Reports indicate she joined the group as a handmaiden, adopting the name Asnat and participating in their daily rituals.
Prior to her disappearance, little is publicly known about Taylor’s personal life—her age, occupation, or specific motivations for leaving Texas. However, her involvement with the Kingdom suggests a search for spiritual or communal fulfillment. In a video message released from the camp, Taylor addressed authorities directly: “To the UK authorities, obviously I am not missing. Leave me alone. I’m an adult, not a helpless child.” This statement underscores her insistence on agency, portraying her not as a victim but as a willing participant in a radical lifestyle change.
The group’s remote location in the Scottish woodlands made the discovery particularly shocking. Police Scotland and the Scottish Borders Council became involved after local reports of the encampment. Taylor was identified during welfare checks, confirming she was safe but firmly embedded in the community’s off-grid existence. She even presented an offering of Irn-Bru, a popular Scottish soda, and shortbread sticks to King Atehene, symbolizing her commitment to the group’s customs.
🇺🇸🇬🇧 MISSING TEXAS WOMAN FOUND LIVING IN “LOST TRIBE” IN SCOTLAND
— Learn with Clara (@Learn_wit_Clara) August 21, 2025
Kaura Taylor vanished in Texas only to resurface in the Scottish woodlands with the self-declared “Kingdom of Kubala.”
She now calls herself Lady Safi, living under King Atehene and Queen Nandi, who claim their… pic.twitter.com/z5TXRJ0VXM
This phase of the story highlights broader themes of missing persons cases involving adults who choose alternative paths. Unlike abductions or foul play, Taylor’s case appears to stem from personal choice, echoing other instances where individuals sever ties with mainstream society for ideological reasons. Her family’s worry is understandable, yet her public declaration shifts the narrative from rescue to respect for autonomy. As one source noted, Taylor’s infant daughter was initially with the group but was later removed by social services, adding a poignant layer to her situation. This detail raises questions about the implications of such lifestyles on family dynamics and child welfare.
The disappearance phase also ties into the Kingdom’s migratory history. Before Scotland, the group resided in Stockton-on-Tees, County Durham, where they faced significant scrutiny. Understanding Taylor’s journey requires delving into the Kingdom’s origins, which reveal a pattern of relocation amid controversy.
Unveiling the Kingdom of Kubala: Origins, Leaders, and Beliefs
The Kingdom of Kubala is no ordinary community; it is a self-styled sovereign entity led by King Atehene, formerly Kofi Offeh, a 36-year-old Ghanaian ex-opera singer, and Queen Nandi, born Jean Gasho, a 43-year-old Zimbabwean mother of seven. The group claims descent from ancient Hebrew tribes, asserting that their ancestors were black Jacobites deported from Scotland and England by Queen Elizabeth I 400 years ago. They believe Scotland is the true Jerusalem, and King Atehene is the “seed and offspring of David, the Messiah.”
Founded by Offeh and Gasho, the Kingdom’s origins trace back to their time in Stockton-on-Tees. There, they established a presence but encountered severe legal troubles. In 2024, the couple faced charges of child cruelty at Teesside Crown Court, with all eight of their children (including one shared) removed by social services. Videos and posts from the time depict dramatic confrontations, including allegations of child abduction by authorities. Gasho documented these events on social media, claiming persecution and divine protection under their god, Yahowah.
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The charges were eventually dropped earlier in 2025, allowing the group to relocate. Gasho has also alleged that Buckingham Palace ordered her arrest in 2023 to safeguard King Charles’s coronation, framing their struggles as part of a larger conspiracy against their divine mission. This history of conflict with authorities paints the Kingdom as a resilient but embattled entity, driven by prophetic visions.
Their beliefs blend Hebrew traditions with African heritage, emphasizing a “return to innocence.” King Atehene describes their lifestyle: “We live a very simple life of returning to innocence. We connect to nature. We connect to the trees around us. We get grounded every morning. We bathe in the springwater. We are living a simple life of relying daily on the creator for food, shelter and clothing.” They reject local laws, asserting that “the earth belongs to the father,” and follow only Yahowah’s edicts.
Queen Nandi’s social media posts amplify these claims: “We are the Lost Tribes of Hebrews and have returned to claim Scotland as our homeland, a land stolen by Elizabeth the first 400 years ago when she deported all black people from Scotland and England, who were not Africans but natives of the land.” The group views their presence as fulfilling a prophecy: after 400 years of captivity and lost identity, they are to reclaim the “land of promise.”
Kaura Taylor’s integration fits this narrative of gathering “lost tribes.” She joined post-Stockton, possibly drawn by the group’s spiritual allure. Her role as handmaiden involves supporting the royal pair, and her public statements align with their defiance against external interference.
This subheading reveals the Kingdom not as a spontaneous gathering but a movement with a turbulent past, marked by legal battles and ideological fervor. Their move to Scotland represents a new chapter, but one shadowed by previous controversies.
Life in the Scottish Wilderness: Challenges, Reactions, and Future Implications
In the forests near Jedburgh, the Kingdom of Kubala lives off-grid in tents, embracing a minimalist existence amid nature. They bathe in streams, forage, and maintain a communal structure under King Atehene’s leadership. However, this idyllic portrayal is marred by challenges: their first camp was allegedly set ablaze by locals, destroying possessions and forcing relocation. Eviction notices from the Scottish Borders Council followed, yet the group remains defiant, stating, “We do not know about any eviction. All we know is that we are here to stay and establish our authority and power, just like our ancestors did.”
Local reactions vary from curiosity to irritation. Residents describe an “uneasiness,” with one noting, “They do seem nice, but there’s a sense of uneasiness. We don’t know much about their culture.” Another expressed frustration over land claims: “Their claim on this land is what irritates everyone.” Social media buzz, including X posts, ranges from humorous comparisons to concerns about public costs, especially regarding child welfare interventions.
Authorities have offered housing and support, but the group declined, preferring their “tabernacles” as a path to salvation in a “new world.” King Atehene emphasizes resilience: “The Kingdom of Kubala cannot be destroyed, for we are helped by the creator of the heavens and the earth, our God.”
Looking ahead, the situation raises legal and ethical questions. Can a group claim sovereignty on public land based on historical reinterpretations? Child welfare issues linger, with past removals highlighting tensions between cultural practices and state protections. Taylor’s case may prompt discussions on adult autonomy in communal settings.
The Kingdom’s story challenges perceptions of identity and belonging. As they pursue their “journey of pilgrimage,” global observers watch how this ethno-shock unfolds, balancing respect for beliefs with societal norms.
In conclusion, Kaura Taylor’s rediscovery in the Kingdom of Kubala is more than a missing persons resolution—it’s a window into human quests for meaning. From Texas to Scottish woods, her path illustrates the complex interplay of choice, culture, and controversy in today’s world.