Yazidi

The few works on the Yezidi Genocide that have appeared thus far have mainly focused on the violence perpetrated against the Yezidis and no work has attempted the construction of a general historical narrative covering the essential political dimensions of the Genocide and its aftermath. This chapter begins to address this need by providing a basic chronology and description of pivotal episodes in the political history of the Yazidi Genocide.

This article is the Arabic translation (with minor modifications approved by the author) of an English original ("The KRG's Relationship with the Yazidi Minority and the Future of the Yazidis in Shingal") that was published by NRT, a Kurdish media outlet in Iraqi Kurdistan, on January 31, 2017. This Arabic translation was published by NRT on March 19, 2017. Both versions are available on Academia.edu and also appear on the NRT website.

This report was issued Jan. 28, 2016 and contains the first published mapping of mass graves of Yazidis killed in Sinjar, Iraq during the Yazidi Genocide of 2014. The report was written by Matthew Barber (then Executive Director of Yazda Iraq) with research data procured by Yazda's genocide documentation team (led by Andrew Slater and Ali Khalaf). The report was released in conjunction with a statement from Human Rights Watch:
https://www.hrw.org/news/2016/01/30/iraq-protect-mass-graves

Yezidism is an ancient religion dating back to the
Sumerian period of Mesopotamia. The great majority
of Yezidis, numbering close to 600,000, live in Iraq,
predominantly in Sinjar in the western part of the
Nineveh province; their ethnicity is Kurdish. Most
maintain a closed religion and do not seek to convert
others. I interviewed women in refugee camps on their
situation after being captives of the Islamic State.

This study examines the development of the Yazidi identity in Iraq after 2003, and the subsequent escalation of the controversial Yazidi identity after the Islamic State of Iraq and the Levant (ISIL) invasion of Sinjar in 2014, an invasion that has caused great division among the Yazidi community. Furthermore, the study identifies the political trends that continue to influence the Yazidi’s ethnic, religious and ethno-nationalist identity as a whole. The debate at the core of the controversy is rooted in Kurdish and Arab political parties’ agendas. Meanwhile, the emergence and crystallization of the Yazidi identity can also be observed in spheres quite removed from majority politics. Internal political developments and the Yazidi movement outside of Iraq, have also contributed to this development. Irrespective of such influencing factors, it seems that the development of the Yazidi identity into a distinct ethno-religion (which is still a matter of dispute) is imminent in the medium- to long-term future. The arguments of this study are mostly based on social media platforms and interviews with Yazidi politicians and activists.

The idea of resurrection (i.e. life after death) is a common thread amongst different
religions; however, there are considerable differences in concepts regarding the return
of the soul in this world. Like Manichaeism, there is a comparable belief in the
Yārsāni Faith, referred to as Doon-ā-Doon. Significant similarities and differences
among Manichaeism and Yārsān regarding resurrection underscore the motivation
for conducting this study. From the analysis available ancient scripts, as well as viewpoints
from Yārsāni scholars and leaders, this study attempts to obtain and offer a
new, accurate, and pervasive interpretation of Yārsānis’ beliefs about life after death.
Furthermore, the results obtained from this work will be analysed and compared with
the obtained results with Manichaean beliefs, resulting in a new, innovative, and upgraded
assessment.

The defeat of the Islamic State coincides with the emergence of a series of crises for the Kurdistan region of Iraq that were postponed by the arrival of the fight against Islamic State extremists. These problems include territory disputes between the Kurdistan Regional Government (KRG) and Baghdad, internal rivalries between Kurdish factions, internal controversies over independence, Iranian and Turkish pressures, an economic crisis, and the massive challenge posed by an influx of refugees. The war on IS united many factions, bringing in foreign military and economic assistance, however it also accelerated and highlighted problematic issues in Iraq, such as the ascendency of Shi'i militias, which pose a challenge for the otherwise successful and stable Kurdish region. Can the KRG step up to these challenges amidst declining U.S. influence in the region?

من و کچە مامەکەم و کچێکی دی ئێزیدی خەڵکی کۆجۆ بردنینیان بۆ بنکەی " ئیفتدا" پڕی بوو لە پیاو . لەوێوە داعشێکی سعودی ناوی ئەبوو مالک بوو کڕیمی ، تەمەنی سەروو چل ساڵ دەبوو ، ڕیش و قژی درێژ و چڵکن و ڕوخساریەکی زۆر ناشرین. بردمی بۆ ماڵی هاوڕیەکی، چوونکە خۆی ژن و مناڵی هەبوو لە ماڵی خۆیدا... لە ماڵی هاوڕێکەیدا دوو ژنی داعشی هەبوون ، ئەوان لە ماڵ دەرچوون و... لە ماڵ دەرچوون و ..."

This dissertation talks about the history of the challenging nature of the conflict between Shias (Shiites), Sunnis and Yazidis that theologians, historians, social and political scientists of the world are facing these days in the Middle East, with a special focus on northern Iraq (Kurdistan). It explores the way these three groups have engaged with each other over the years. Broadly, the literature used in this dissertation articulates that Shias and Sunnis, being the major political, religious and social force of the region, have always dominated, exploited and persecuted Yazidis, but this study transverses the history through literature and empirical experiences to find out the cause and effect of the conflict. It digs deeper into the physical, emotional and strategic struggles of these opposing groups that affected their past, is affecting their present and will affect their future. For ages, the blame games of conventional domestic structures and fascist ideologies have damaged all the parties and especially the weaker ones. They are often pushed against the wall, and have faced discrimination and even ethnic cleansing. This study aims to focus on the reason or force behind the conflict and what impact it has left on the regional peace and the peace process around the globe. This interdisciplinary research highlights and inquires the nature of this conflict and the interrelationship between political, religious and social forces of the region that have reached to this extreme where not only the regional peace has perished, but the international peace is also in jeopardy.

The demons, like the higher angels that they were, are clothed with iconographic details that remind us of the peacock, such as the crest on its head, its characteristic wings and, above all, the blue skin colouring which reminds us of the characteristic colour of this bird. The use of peacock symbology comes about in an artistic period – the Renaissance – in which there is an abundance of iconography referring to the fall of the rebellious angels which harps on the motive of disobedience. In the same way that the peacock is the most beautiful bird in Paradise, Lucifer is the most beautiful of the angels and both, because of their attractiveness, represent the pride and vanity which caused the fall of the devil. That colour clothing also identifies the fallen angel with a cherubim, portrayed with the colour blue in art in contrast to the red colouring appropriate to the seraphim, who faced with the revolt of their fellows remained faithful to God and custodians of Paradise.

The physical attractiveness of the devil, which goes back to the new vision of the devil in the 16th c. emphasising his beauty, and the increasingly more frequent link between pride and luxury and conceit. By influencing the beauty of Lucifer, and artistic and literally trend will begin, that will derive in the romantic attractiveness of the devil.
 
The iconography of Lucifer portrayed as a peacock lives on in the 20th c. in a religious community in the mountains of Irak. We are talking of the Yazadi of Lalish who adore an angel who disobeyed his Creator for which he was condemned to Hell. Once there his tears of repentance extinguished the flames of Hell leading to his being forgiven and raised to the position of God’s representative on Earth. He is called Melek Taus and is portrayed as a very beautiful peacock; its main colour is being blue, sacred in that creed and hence exclusive to that divinity.

This report concerns the political and security situation in the district of Shingal after the summer of 2014. Specifically, it focuses on the Kurdistan Workers’ Party’s (PKK) presence in the area. In August 2014, the Peshmerga forces hastily withdrew from Shingal district due to the IS (Islamic State) advance. The Yazidi population of the district was then exposed to atrocities at the hands of IS. These events damaged trust between the Yazidi population and the KRG (Kurdistan Regional Government). The PKK entered the stage in Shingal district and aided Yazidis at the onset of IS’ advance. It capitalised on its image of being the saviour of Yazidis and promptly began to build governance and armed structures in the district. The area has thus become an arena of competition between the KRG (especially the Kurdistan Democratic Party – KDP) and Baghdad. PKK’s increasing presence challenges the KDP’s strong influence in the district. The ongoing power struggle in Shingal district also takes place against a background of wider regional competition.

The report utilises Zachariah Mampilly’s theoretical framework in order to analyse the effectiveness of rebel governance. It is argued that the model used for PKK-linked political and armed structures in Shingal district follows the PKK’s governance model as it is established in PKK’s leader Abdullah Öcalan’s ideological works and is currently in place in Rojava, run by PKK-affiliated actors. Furthermore, building upon Anna Arjona’s typology of rebel governments, it is asserted that the PKK-linked governance in Shingal district has become, since the summer of 2014, increasingly effective and entrenched despite certain shortcomings stemming mainly from lack of resources to satisfy all the needs of the population. Ultimately, the PKK-linked civilian governance structures represented by the Self-Administration Council and the armed structures of the Sinjar Protection Units find fertile ground among the Yazidi population for their project of self-administration and self-defence for Yazidis in Shingal district. The PKK-linked forces’ influence goes beyond a mere military presence and thus poses a new reality in which the PKK-linked forces are indeed actors which must be taken into consideration in future political arrangements in Shingal district.

While outlining the competing interests in the district of Shingal, the paper provides a set of recommendations to the PKK, the PKK-linked actors in the district, the KRG, the GoI, Turkey, and the US with an aim of promoting stabilisation and the well-being of the local population. The best case scenario would include at least partial demilitarisation of the situation in the district while shifting the competition for the population between the GoI, the PKK-linked forces and the KRG into a non-violent domain, instead focusing on trying to win the hearts and minds of the population. Competition within the scope of Iraqi law with an aim of generating as much genuine popular support as possible in the upcoming elections in Iraq is the way forward. In the long-term, the PKK-linked forces should engage in democratic electoral competition with the KRG and aim for integration into governance and administrative structures as per Iraqi law. Both sides could then work on improving their standing electorally

ئێزیدی و ئاینە سەرەتاییەکان هەتا گەشت بە ئاینی جولەکە هیچیان خەڵکی نەخەڵەتاند و بانگەشەی ئاسمانی بوون و هەبوونی پێغمبەرێک کە لای خوداوە نێردرا بێت نەکردووە و هیچیان وێنەیان بۆ خوا ودروست نەکردوو و پیاوێکی نەتەوەکەی خۆیان نەکرد بە نێردراوی خودا. راستگۆیانە بە خەڵکیان وتووە ڕێبازی ئاینین و ڕێبازی ژیانن کە هێما ئاینیەکانی بەر لە خۆیان جێبەچییان کردووە و هەر لە بەر ئەوەش زیاتر بە ڕێنمایندەی ژیان بینراوە جگە لە زەردەشت ئەوانی دی تەبشیری نەبوون و زۆریشیان لە کەس نەکردووە بچێتە سەر ئاینەکەیان

This  interdisciplinary  research  dissertation  is  based  on  the  legal  analysis  about  the  characteristics  of crimes  of  ISIS,  possible  recognition  of  Yezidi  genocide  according  to  the  provisions  of  international criminal  law  and  perspectives  of  initiating  a  special  tribunal  for  the  crimes  of  ISIS  against  Yezidi minority.  The  thesis  compares  evidence  of  the  incidences  and  atrocities  of  ISIS  with  provisions  of  the  UN Genocide  Convention  and  other  international  treaties  to  find  out  whether  Yezidis  belong  to  a  protected group  under  international  law  and  whether  these  crimes  could  be  legally  named  as  genocide,  crimes against  humanity  or  war  crimes.  Secondly,  the  study  highlights  the  international  reactions  and  symbolic political  recognition  of  Yezidi  genocide  worldwide  and  explains  the  obligations  of  those  states  who recognized  the  genocide  by  taking  three  examples  of  the  USA,  UK  and  European  Union  to  examine what  they  did  post-recognition  and  whether  their  measures  promoted punish the crimes of ISIS.  the  initiation  of  a  legal  entity  to Finally,  this  thesis  analysis  the  perspectives  and  challenges  of  establishing  a  national  or  international tribunal  for  the  crimes  of  ISIS,  by  highlighting  the  obstacles  and  possibilities  for  three  roads  towards bringing  justice:  referring  the  case  to  ICC;  establishment  of  an  Ad  hoc/Hybrid  tribunal;  or  the activation  of  an  Iraqi  national  jurisdiction  for  international  crimes.  On  the  basis  that  facts  are  given about  the  current  legal  situation  and  appropriate  ideas  are  recommended  to  reform  Iraqi  law  in  order  to fulfil the contemporary standards of ICL and comply  with the principles of international human rights.    . 2

This article discusses the history of the Yazidis and their struggle for survival, following numerous genocides and migrations in the Middle East. It also sheds light on the challenging nature of the conflict between Muslims and Yazidis that theologians, historians, social and political scientists of the world are facing at present. While using the theoretical underpinnings of René Girard’s Mimetic Theory, the article explores the way these groups have engaged with each other over the past several years. It aims to focus on their history, the reasons and motives behind the conflict and how important it is for the peace process in the region and beyond.

On 3 March, clashes erupted between the PKK-linked forces and the KDP’s Rojava Peshmerga near Khanasor in the district of Shingal. These events now more than ever highlight the need for a negotiated compromise between the KRG and the PKK; and for the international community to actively intervene.

By forging false, fake entities, Freemasons trigger what looks like a fratricidal war, which in reality is not fratricidal properly speaking, but it consists in the true, normal reaction of two or more distinct elements that have been arbitrarily portrayed as one and drawn together. Even worse for the trickery of the Orientalist Freemasonic ateliers, these distinct elements – ingredients of explosive fake states were presented under alien ideological terms and unacceptable philosophical conditions (those declared at the times of the so-called Enlightenment) that could never make of these elements one entity.

.......................... 

Finally, if there is an independent Kurdistan, it will soon be turn out to be a … Suicidistan. This means that the curse of God has fallen on all those materialistic, bribed and besotted people of the regional political microcosm and that they will all soon vanish as per the Judgment of God. Constantly across History, God used an evil to punish a good person or nation that went astray.
https://megalommatis.wordpress.com/2014/09/05/there-is-no-kurdish-nation-it-is-a-freemasonic-colonial-orientalist-hoax/

Partly republication of an article initially published under the title 'How Yezidi Intellectuals view the Origins of Yazidism' on the 5 March 2010 here:
http://www.afroarticles.com/article-dashboard/Article/How-Yezidi-Intellectuals-View-the-Pre-Christian-Origins-of-Yazidism/203310
It is always important to know how indigenous peoples and ethno-religious groups view their past and systematize their knowledge about the origins of their religion, without resorting to exterior (in their nature), biased (in their character), and premeditated (in their functionality) Western European, colonialist, Orientalist disciplines and methods.

Little matters in this regard whether Yazidism was more influenced by Mithraism rather than Zoroastrianism (which is quite possible however); what matters is that today’s Yazidi intellectuals and erudite scholars prove to be able to maintain a traditional historico-religious approach to the origins of their religion and the history of the multi-faceted influences that Yazidism received in the course of its longer than 2000-years existence.

In the present article, I republish a very genuine work composed by the Yazidi erudite Dr. Pir Mamou Othman; the focus is on the earlier stages of Yazidism and its position vis-à-vis Mithraism and Zoroastrianism.

Out of focus inaccuracies (there were no Jews transported to Assyria by Shalmanaser V, but Israelites relocated to Assyria by Sarrukin — Sargon) matter very little.

The text’s significance lies on the intellectual strength of a tradition-based historico-religious analysis that is a very rare phenomenon in our days. Very few peoples can today claim such non-Western, historical elaboration skills.

For the severely persecuted nation of Yazidis, this is a formidable asset.

ئێمە کارێکمان بە عەشتار نیە ئەگەر کورد پشکی لە سارستانیەتدا نەبێت و پەیوەندی بە جینۆسایدی ئێزدیشەوە نیە ئەگەر ئێزیدی سەرقافلەی ئەو پشکە نەبێت. کەواتە پشکی کورد لە شارستانیەتی سۆمەریدا بە تایبەت لە بایۆگرافی خوداوەندی دایک عەشتاردا چی یە؟ و چۆن هەتا ئەمڕۆ ئێزیدی بووە بە درێژە پێدەر و پارێزەری ئەو پشکە ؟

This article was originally published by NRT, a Kurdish media outlet in Iraqi Kurdistan, on January 31, 2017. It deals with the Yazidi political situation two and a half years following the Yazidi Genocide (August 3, 2014)—specifically with local political problems that inhibit Yazidi recovery and endanger the future of Yazidis in the country. Most importantly, the KDP-implemented economic blockade of Sinjar is explained. Some points regarding the security failure that allowed the Genocide to occur are also touched on.

Published in Greek, in 1994 (DOMOS Publishing House, Athens - Greece), 240 p., the book consists in a really atypical itinerary linking historical moments, topics of History of Religions, and the description of monuments and archeological places with personal traveler experience, as well as with transcendental, spiritual contacts the author seems to have had while traveling in, studying and exploring the area of today’s South-Eastern Turkey in the middle and late 80s.

This unusual and odd travel ‘guide’ book presents six cities and/or provinces of Eastern Turkey, namely Urfa (Edessa of Osrhoene), Commagene, Amida (Diyarbakir), Mardin (Margdis), Nisibis (Nusaybin), and Thospitis (Van), at two levels, present time (middle to late 80s to be precise) and Antiquity, covering the real, daily and physical, as well as the transcendental levels of existence, of understanding and of events, in all aspects of human achievement carried out in that area, from architecture to government to faith; parts of the narrative describe activities and works of several Grand Masters of the Intuition and the Initiation. Reference is also made to part of works and activities that seem to have taken place under the surface of the Earth, which is presumably inhabited in its inner parts, according to the author.
First published online in Buzzle: 12th August 2005
Excerpts from the book's six chapters have been turned into videos, one per chapter (Osrhoene, Commagene, Amida / Diyarbakir, Margdis / Mardin, Nisibis / Nusaybin, Thospitis / Van):
(gathered in a playlist)
http://www.dailymotion.com/playlist/x4dwui_Megalommatis_%CE%AD%CE%BE%CE%B9-%CE%AC%CF%83%CF%84%CF%81%CE%B1-%CF%84%CE%B7%CF%82-%CE%B1%CE%BD%CE%B1%CF%84%CE%BF%CE%BB%CE%AE%CF%82-the-six-stars-of-the-orient/1#video=x3yw6tx
and also here separately:
https://www.youtube.com/watch?v=FA9LtFhRydg
https://www.youtube.com/watch?v=a-CtNLcvWac
https://www.youtube.com/watch?v=xmECqQnUm0U
https://www.youtube.com/watch?v=Vn3CXRtOchE
https://www.youtube.com/watch?v=wTUAJGC7Ons
https://www.youtube.com/watch?v=NjC-ubvkflg

The integral text of the book can be found here:
https://6astratisanatolis.wordpress.com/

https://6astratisanatolis.wordpress.com/category/%CE%B5%CE%BE%CF%8E%CF%86%CF%85%CE%BB%CE%BB%CE%BF-%CE%B1%CF%86%CE%B9%CE%AD%CF%81%CF%89%CF%83%CE%B7-%CF%80%CF%81%CF%8C%CE%BB%CE%BF%CE%B3%CE%BF%CF%82/

https://6astratisanatolis.wordpress.com/category/%CE%BA%CE%B5%CF%86%CE%AC%CE%BB%CE%B1%CE%B9%CE%BF-%CE%B1-%CE%BF%CF%83%CF%81%CE%BF%CE%B7%CE%BD%CE%AE/

https://6astratisanatolis.wordpress.com/category/%CE%BA%CE%B5%CF%86%CE%AC%CE%BB%CE%B1%CE%B9%CE%BF-%CE%B2-%CE%BA%CE%BF%CE%BC%CE%BC%CE%B1%CE%B3%CE%B7%CE%BD%CE%AE/

https://6astratisanatolis.wordpress.com/category/%CE%BA%CE%B5%CF%86%CE%AC%CE%BB%CE%B1%CE%B9%CE%BF-%CE%B3-%CE%AC%CE%BC%CE%B9%CE%B4%CE%B1/

https://6astratisanatolis.wordpress.com/category/%CE%BA%CE%B5%CF%86%CE%AC%CE%BB%CE%B1%CE%B9%CE%BF-%CE%B4-%CE%BC%CE%AC%CF%81%CE%B3%CE%B4%CE%B9%CF%82/

https://6astratisanatolis.wordpress.com/category/%CE%BA%CE%B5%CF%86%CE%AC%CE%BB%CE%B1%CE%B9%CE%BF-%CE%B5-%CE%BD%CE%AF%CF%83%CE%B9%CE%B2%CE%B9%CF%82/

https://6astratisanatolis.wordpress.com/category/%CE%BA%CE%B5%CF%86%CE%AC%CE%BB%CE%B1%CE%B9%CE%BF-%CF%83%CF%84-%CE%B8%CF%89%CF%83%CF%80%CE%AF%CF%84%CE%B9%CF%82/

https://6astratisanatolis.wordpress.com/category/%CE%B5%CF%80%CE%AF%CE%BC%CE%B5%CF%84%CF%81%CE%BF-%CF%80%CE%B1%CF%81%CE%AC%CF%81%CF%84%CE%B7%CE%BC%CE%B1-%CF%80%CE%B5%CF%81%CE%B9%CE%B5%CF%87%CF%8C%CE%BC%CE%B5%CE%BD%CE%B1/

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Nearly five years after the 2014 Islamic State's (ISIS) assault, Yazidis, deeply traumatized by the genocide against them, are confronted to internal divisions and numerous challenges, crucial to their very existence. The succession of their leader, Prince Tahseen Said, who died in 2018, alongside the efforts to deal with the repercussions of the 2014 ISIS attack have put further strain on the beleaguered community. Moreover, the Turkish incursion in Afrin, in Syria in early 2018 and the US decision to withdraw its troops from Syria has engendered new fears in the community, considering the persecutions and the security vacuum respectively.

مرۆڤ کارەکتەری سەیر و سەمەرە نەخوازراو بە ناوی ئازادییەوە دائەتاشێت ، زۆر جار ئەوەندە لە کارەکتەری ڕاستەقینەی خۆ دووری ئەخاتەوە لەبری ئاسودەیی لای خەڵک ترسناک دەرئەکەوێت و فۆبیا دروست ئەکات. فۆبیای ئازادی بە هۆی ئەو کەسانەوەبەرهەم دێت کە پێیان وایە ئازادی واتە داماڵینی مرۆڤ لە هەموو پرەنسیپ و ئەرکێک، واتە ئەوەی ئەیەوێت بیکات وببێت بە بێ ئەوەی ڕەچاوی هیچ ئەرکێک بکات بەرنابەری ئەوانی دی. ئەمە ڕێک ئەوی دیوی دراوی ئەو ڕادیکالە ئاینیانەیە کە پێیان وایە ئازادی لە دەرەوەی ئەو پرەنسیبپ وئەرکانەی ئەوان بە ناوی ئیدۆلۆژییەکی دیایکراوەوە  سەپاندوویانەتەنها ترسناک نیە ،کفریشە.

The following paper focuses on several aspects of the history and origins of the Yezidis, a northern Iraq minority group of people, vexed by the Islamic State jihadists (known as ISIS and also as Islamic State of Iraq and the Levant: ISIL), because it was considered to be miscredent or unbeliever.

On 2 August 2019, the eve of the 5th anniversary of the attacks on Sinjar by the Islamic State (IS), RASHID International, Yazda and the Endangered Archaeology in the Middle East and North Africa Project (EAMENA) released the results of their investigation into cultural heritage destruction during the genocide against the Yazidis, in a report entitled ‘Destroying the Soul of the Yazidis: Cultural Heritage Destruction during the Islamic State’s Genocide against the Yazidis’.
Out of the total of 68 sites reported destroyed we consider 16 sites in the Bahzani/Bashiqa area and 8 in the Sinjar area to which access was possible and which could be documented.
Discussions of the genocide committed against the Yazidi people by IS from 2014 onwards have generally focused on murder, slavery and sexual exploitation. In this report we analyze the destruction of Yazidi tangible and intangible cultural heritage as a significant facet of the Islamic State’s policy of ethnic cleansing and genocide. Evidence of destruction is collected and presented in context with other criminal acts.

The Islamic State’s recent attack upon the Sinjar area of Ninewa province has brought world attention to the plight of Iraq’s Yazidis. Insurgents have targeted the small religious group for years, but after Sinjar was taken there were mass executions and kidnappings of more than 1,000 women by the Islamists. The situation was made worse by unfulfilled promises by local Kurdish officials to protect the community. To help explain the situation is Christine van den Toorn who runs The Primary Source a Sulaymaniya based research group, and who is also reporting for Iraq Oil Report and the Daily Beast from northern Iraq. She can be followed on Twitter @vandentoorn.

Yazda, as a Global Yazidi Organization, recognizes and affirms that the determination of the Identity is a personal choice for every Yazidi, and Yazidis have the right as a human society with inherited values and characters to determine their peculiarity under which they have been subjected to persecution and genocide and their rights have been deprived. No one shall have the right to impose a specific identity on the Yazidis, themselves alone, the Yazidis, and as individuals, have the rights to determine their identity, and that Yazidis as an ethno-religious group with inherited culture have the rights to determine their own identity. Yazidis have been subject throughout their history to persecution and genocide,
including the last Genocide in 2014 only because their identity were Yazidis.

Access to cyberspace by Yezidi populations has given this group a platform for rebuilding their religious identity, which, in turn, has enabled them to challenge existing geographic, political and cultural constraints in Iraq. The Yezidi in Iraq have to live with the threat of discrimination and even violence. On the Internet, self-identification as Yezidi is done much more freely. The rise of the Yezidi in Iraqi media and in foreign media (via the diaspora) is closely interconnected. Experiences of persecution and of persistent libel and prejudice by the Muslim majority has forced the Yezidi to adopt distinctive religious practices due to forced migration to foreign countries. This article is an exploration of whether notions of sacred spaces and perceptions and practices of religious rituals are transformed in digital media, i.e. when moving from physical to virtual spaces. I will do this by applying visualization through visual imagery and virtual ethnography. This paper represents a theory on the Internet and religion: asking what implications the Internet holds for spiritual identities, worship and sense of ethno-religious community.

ئێزیدی نە تاووس پەرەستە و نە شەیتان پەرەست:

"ئێمە شەیتانی خۆمانین، ئەم دونیاشمان کردووە بە دۆزەخ بۆ خۆمان " ئۆسکارد وایەڵد                                   
بە ڕەچاو نەکردنی ئەو راستیەی تا چەند شەیتان بوونی هەیە،سەرچاوەی کۆنسێپتەکە تا چەند دروستە ، لە کوێیەوە هاتووە و لە کوێی مرۆڤدا حەشاردراوە. شەیتان بووە بە بیانویەک بۆ پەنادانی کار و نێتە قێزونەکانی مرۆڤ. ژمارەی ئەوانەی قوربانی ئەم نێتەن کەم نین، بەڵام درێژترین ماوەی قوربانیدانی ئەم نێتە ئێزیدی تۆماری کردووە. ئەویش بە هۆی لاوازی نەتەوەیی، یەکدەنگی و یەک دەستی ناحەزانی کورد و ئێزیدی، ئەو چەوساندنەوە نەبڕاوەی بە دڕێژایی مێژووی لە پاش سەرهەڵدانی ئاینی زەردەشتییەوە تا ئەمڕۆ سێبەری زاڵ بووە بە سەریاندا، جگە لە نەخوێندەواری و نەبوونی هۆشیاری نووسین و ڕوونکردنەوە و ڕاستکردنەوەی ئەو تێکدانە ئاینی و کلتوری و نەتەوەییانەی دراوەتە پاڵییان.

Osmanlı Arsiv Vesikalarına Göre; Irk, Din ve Kültürlerin Mozaiği Mardin Şehri ve Karakteristik Özellikleri

ÖZET:
Bu tebliğin ilham kaynağını, benim de arsiv arastırmalarını yürütmek suretiyle içinde bulunduğum bir ekip tarafından hazırlanan ve Türkiye Ekonomik ve Toplumsal Tarih Vakfı’nca 2000 yılında yayınlanan Mardin-Asiret-Cemaat-Devlet isimli kitap olusturmaktadır. Mardin ve sosyo-kültürel yapı ile alakalı Osmanlı arsivinde farklı fonlarda yer alan vesikaların bir kısmı bu kitapta kullanılmıs ancak önemli bir bölümü ihmal edilmistir.
Tebliğimiz özellikle, Türk-Kürt-Arap ve Süryani milletlerinin bir arada yasadığı sehir ve burdaki kültürel doku ile alakalı daha önce kullanılmamıs belgeler üzerinde yoğunlasacaktır.
Arsiv vesikaları kapsamında Mardin-Diyarbakır bölgesinin idari, etnik ve dinsel yapısı göz önüne alınmıs, Celali isyanları gibi önemli olaylar, asiretler ve asiret mücadeleleri, âyanlar ve faaliyetleri, siyasi ve ekonomik etkinlikleri, özellikle Tanzimat’la birlikte ortaya çıkan idârî, ekonomik ve siyasî değisim ve gelismeler, Sûrâ-yı Devlet Evrakı Hülâsâ Kayıt Defterleri, Yıldız Saray Evrakı Tasnifleri, Baş Muhasebe, Bâb-ı Defteri ve Maliye Kalemlerine âit ilgili belgelerin önemli bir kısmı  incelenmistir.

Buna göre bölge ise ilgili en önemli konu baslıkları sunlardır: Mardin kazasının vilayet olması, Mardin’in idarî taksimatı, yeni köy ve kazaların teskili ile ilgili yazısmalar, yolsuzlukları, köylerin islah ve imarı ile ilgili çalısmalar, Mardin’de yasayan Protestanlar, Süryaniler ve Yakubîler gibi etnik guruplar için kilise insaası, gerek kendi aralarında gerekse devletle ilgili iliskileri ile ilgili yazısmalar, vergi meseleleri, belli tarihlere âit gelir -gider kayıtları, bölge ile alakalı ıslahat hareketleri, asiret iskanları için yeni yerlesim yerleri kurulması, ileri gelen aile ve hanedanlar ve bunların devletle iliskileri, Çesitli kazalara âit timar tevcihleri  ve kayıtlarını gösteren defterler.  Bazı isyan hareketleri ve bunlarla ilgili merkez-tasra arası yazısmalar, Metropolid, piskopos, patrik vs. din adamlarına ait berât ve nisân kayıtları, İltizam, mukataa ve avârız kayıtları.. Yörede faaliyet gösteren kilise ve azınlık okulları, Mesarifat, mevacib ve cizye kayıtları, Kürtlerle, Tayyariler ve Nastûriler arasındaki muhasemât, Yezîdiler ve Ermenilerin faaliyetleri, Bedirhan Bey ve faaliyetleri...

Bu konu baslıkları ve bölgesel özellikler göz önüne alınarak Mardin ve çevresindeki sosyo-kültürel yapı arsiv vesikaları kapsamında ortaya konulmaya çalısılacaktır.
***
According to Ottoman Archive Documents;  Mosaic of Race, Religion and Cultures Mardin City and Its Characteristic Features

SUMMARY
This paper's source of inspiration, I'm in my prepared by a team to carry out their research through archives and Economic and Social History Foundation of Turkey Mardin, published in 2000, constitutes Jamaat-e-tribal-state book.  Some of the documents in different Ottoman funds related to Mardin and the socio-cultural structure were used in this book, but an important part was neglected.
Our communiqué will especially focus on previously unused documents related to the city and the cultural texture here, where the Turkish-Kurdish-Arab and Syriac nations live together.
Within the scope of the archive documents, the administrative, ethnic and religious structure of the Mardin-Diyarbakır region has been taken into consideration, important events such as the Celali revolts, tribes and tribal struggles, the people and their activities, political and economic activities, especially the Tanzimat,  An important part of the documents related to the documents and developments, Sûrâ-yı State Documents Extract Books, Yıldız Palace Document Classifications, Chief Accounting, Bâb-ı Defteri and Finance Items.
 
According to this, the most important topics of the region are as follows: Mardin accident being a province, the administrative division of Mardin, the studies about the identification of new villages and accidents, corruption, Protestants, Assyrians and Yakubis living in Mardin.  for ethnic groups such as church construction, correspondence between them and their government-related relations, tax issues, income-expense records of certain dates, reforms related to the region, establishment of new settlements for tribal settlements, leading families and dynasties and their  notebooks showing government relations, timar preferences and records of various accidents.  Some rebellion movements and correspondences between the center-draft, metropolid, bishop, patriarch etc.  cleric and april records of clergy, asylum, mukataa and avârız records. Churches and minority schools operating in the region, Mesarifat, immigration and captain records, activities between Kurds, Tayyars and Nasturis, activities of Yezidis and Armenians, Bedirhan Bey and its activities .
 
This subject will be tried to be explored within the scope of socio-cultural structure archive documents in Mardin and its surroundings by considering the titles and regional features.
***

Iran is a host to a wide variety of faiths and religions. Iran’s unrecognized minorities,
such as the Yārsāni, also known as Kaka-i, Ali-Allahi, and Ahl-Haqq are communities
that can be predominantly found in the Kermanshah as well as other regions in Iran
and the Middle East.
The Yārsāni have established seventy-two important requisites for those who are
faithful and want to live in accordance with them. The requisites act to bring individuals
together and help them understand the oneness of God. Furthermore, the requisites
assist in maintaining traditional rituals within the religion through generations.
When a child is born, parents will teach their child the traditions in a practice, and it is
their duty to give the child a name and surrender to the Yārsāni religion (Sar–separi).
Each Yārsāni must learn these traditions which are taught informally and passed down
through generations orally. For example, parents put their children in „Jam khaneh”
(a holy place) where a child learns the Kalām (religious verses). The seventy-two
requisites are particularly important when children reach the time for marriage, when
the women must learn how to make a vow, and the men must learn how to play the
„Tanbur” (a sacred lute). It is of interest to the present study not only to understand the
importance of “Yārsāni requisites”, but also to consider how the experience of these
requisites were passed down from generation to generation. This study will examine
the ways in which the Yārsāni use this education in their everyday life.

Original text in English:
http://www.afroarticles.com/article-dashboard/Article/How-Yezidi-Intellectuals-View-the-Pre-Christian-Origins-of-Yazidism/203310
Published on 5 March 2010
Partly republished in English here:
http://www.fravahr.org/spip.php?article498
История некоторых народов, это бесконечное повествование о преследованиях, притеснениях, кровопролития и страха относительно выживания. В этом Эзиды- образцовый показатель, этих кровавых отношений. Их История - составляет длинный список дат и событий, преследований и лишений.

On 2 August 2019, the eve of the 5th anniversary of the attacks on Sinjar by the Islamic State (IS), RASHID International, Yazda and the Endangered Archaeology in the Middle East and North Africa Project (EAMENA) released the results of their investigation into cultural heritage destruction during the genocide against the Yazidis, in a report entitled <strong>'Destroying the Soul of the Yazidis: Cultural Heritage Destruction during the Islamic State's Genocide against the Yazidis'</strong>. Out of the total of 68 sites reported destroyed we consider 16 sites in the Bahzani/Bashiqa area and 8 in the Sinjar area to which access was possible and which could be documented. Discussions of the genocide committed against the Yazidi people by IS from 2014 onwards have generally focused on murder, slavery and sexual exploitation. In this report we analyze the destruction of Yazidi tangible and intangible cultural heritage as a significant facet of the Islamic State&#3...

The so-called "Islamic State" slaughtered theYazidis in 2014 on Sinjar, when it was marked by utmost violence including genocidal acts against the Yazidis population. This study aims to investigate the resulting psychological problems in Yazidis children and adolescents. Methods: The present study was a descriptive, cross-sectional study conducted in 2016 -2017. The population comprised of displaced Yazidi children (8 -15 years old) in Khanak Camp of Dohuk. The sample included 100 children, from which 51participants were omitted due to their reluctance or to incomplete checklists. Finally, 49 subjects (30 females and 19 males) participated in the study. Data were collected by demographic questionnaire and youth pediatric syndromes checklist-17. Collected data were analyzed by SPSS-22. Results: The results indicated that 65.3% of participants scored above the cut-off (15). Then, more than half of participants suffered from psychological problems. Since the PSY checklist is composed of three subscales, each subscale was also an analysis. Females scored higher than males in total scores, as well as in all subscales. Boys only scored higher in externalizing. The mean score also increased with age in all subscales. The result of analysis of variance (ANOVA) indicated that, on the internalization scale which deals with the probability of anxiety and depression, the females were more vulnerable. Also, probability of psychological problems in ages 8-10 was less than for other participants.

On 2 August 2019, the eve of the 5th anniversary of the attacks on Sinjar by the Islamic State (IS), RASHID International, Yazda and the Endangered Archaeology in the Middle East and North Africa Project (EAMENA) released the results of their investigation into cultural heritage destruction during the genocide against the Yazidis, in a report entitled <strong>'Destroying the Soul of the Yazidis: Cultural Heritage Destruction during the Islamic State's Genocide against the Yazidis'</strong>. Out of the total of 68 sites reported destroyed we consider 16 sites in the Bahzani/Bashiqa area and 8 in the Sinjar area to which access was possible and which could be documented. Discussions of the genocide committed against the Yazidi people by IS from 2014 onwards have generally focused on murder, slavery and sexual exploitation. In this report we analyze the destruction of Yazidi tangible and intangible cultural heritage as a significant facet of the Islamic State&#3...

This thesis investigates the narratives of Yazidi women on the chronic state of violence and the effects of violent memories in shaping their everyday life. The narratives derive from oral history research with Yazidi women and participant observation conducted in three villages of Mardin. Fear was the most common word used by the research participants to refer to the chronic state of violence, and this thesis analyzes the circulation of fear in the community through the narratives, bodily reactions and evolution of daily practices. The research shows that mourning rituals and interaction with graveyards constitute a key aspect of every life and social relationships among Yazidis in this region. In this thesis, I analyze the ways in which mourning practices are gendered and increasingly digitalized, as a result of the ongoing migration and social transformation.

لە متۆلۆجیادا ئێزیدیدا تاووس گرنگرتین هێمای ڕێباز و بوونیەتی.لە گەڵ هەموو نەهامەتی و توندتیژی و لەناوبردن و جینۆسایدانەی ئێزیدی ڕووبەڕووی بووەتەوە هێشتا سووربوون لە سەر ئەوەی پابەندی پراکتیزکردنی زەپۆشی تاوسەکەیان بن  ، ئەمەش لە بۆشاییەوە سەری هەڵنداوە و  پیەویستی بە لێکۆڵینەوە وتێڕوانین و ڕاڤەکردنی دروست هەیە. چونکە  تاووسی مەلیک  لای ئێزیدی ئاژەڵێک نیە بۆ جوانی یان پەرەستن ڕاگیرابێت وەکو دەیان نەژادی زیندووی سەر زەوی کە ئاژەلی جۆراوجۆر دەپەرەستن. تاووس تەنها پەیکەرێکی زیو یان تەنەکە نیە بۆ سەیرکردن،  تاواندانە پاڵی گەمژانەی مرۆڤگەلێکی میگەلی کە قسە ئەکات  لە پێناوی کوشتن یان لە پێناوی قسەدا، بە بێ بوونی ئامانجێکی ئەریتەتی.

Rape, sexual violence and gender-motivated persecutions have been weapons of war as old as war itself, predominantly aimed at the innocent women of the world. The international recognition and willingness to prosecute however has only recently undergone a period of development in practice, respectively. From the minimalist mention of such crimes at the Tokyo and Nuremburg trials, to the decades-long struggle for justice by the disturbingly-ironically named “Korean comfort women”, to today’s failures by the Office of the Prosecutor (OTP), what can be inferred about the future evolutionary path of international gender-based violence prosecution? Despite the definitional precedents of sexual violence set forth by the ICTY and ICTR, why is rape still a prevalent weapon of war utilised by states and non-state actors alike, such as ISIL? This essay will focus on the role that rape has played in conflict as a systematic weapon of dominance, through the lens of different theoretical and conceptual explanatory frameworks to add background and depth to the topic. Comparative and interpretive analysis suggests sexual violence has been a key weapon in the ultimate dominance over one’s enemies in conflict scenarios which by their very nature, fosters narratives of hyper-masculinity in a viciously self-perpetuating cycle. Only further scrutiny and clarity at the international level, backed with the political will to vigorously prosecute, will disturb this cycle, but what presumptions can be made about ISIL’s future accountability?

This article is a German translation of an English original ("The KRG’s Relationship with the Yazidi Minority and the Future of the Yazidis in Shingal") that was published by NRT, a Kurdish media outlet in Iraqi Kurdistan, on January 31, 2017. This German version was translated by ÊzîdîPress and published February 16, 2017.

وەکو چۆن کورد بە پەروەردگار ئەڵێت خودا، عەرەب  و تورک ئەڵڵا ،  ئنگلیز گاد ، ئیتالی دیوە و گریک ساغۆش ، ئەم دێو ەو ساغۆشە ناوی  بتە خواوەندەکانی کۆنیشیان بووە. گریمان ئێزیدش بە تاوس بانگی ئەکات.هیچ کام لەو نەتەوە و ئاینە جیاوازانە نەهاتوون بەهانە بۆ ئەو ناوە بهێننەوە کە خودای پێ بانگ ئەکەن و کەسیشیان لە ڕووی زمانەوانییەوە شیتەڵی بۆ نەکردووە بۆچی بەو ناوە بانگی ئەکات، سەرچاوە وشەکە چییە و تا چەند گونجاوە لە گەڵ بەهای خودادا. بەڵام  لە میانەی جینۆسایدە یەک لە دوای یەکەکان ئێزیدی لە دەیان سەرچاوەدا ئاماژەی بە چونیەتی بوونی تاوسی مەلک ، ڕەچەڵەک سەرچاوەی ناوەکە کردووە. هەروەکو چۆن  هەر یەک لەو ئاینانەی ناوم هێناون پێیان بڵێت گاد ، خوا ،  دیوە،ئەڵاکەی تۆ شەیتانە پێی تەنها توڕە نابێت هەندێکیان فەتوای کوشتن و بەردەبارانکردنیشی بۆ دەرئەکات. ئێزیدیش کە بە تاوسەکەی ئەڵێت شەیتان پێی توڕە ئەبێت، نەک لە بەر ئەوەی شەیتان پەرستە ، بەڵکو لە بەر ئەوەی وەها تاوانە پاڵ دانە و سوکایەتی پێکردنێک هیچ ئاین و ڕێبازیەکی مرۆڤایەتیش پەسەندی ناکات، لە گەڵ ئەوەشدا سەری کەسیشیان بە شمشێر  نەپەڕاندووە.

هەر گروپێک یان نەتەوەیەک  داگیرکاری سایکۆلۆژی وکلتوری پەسەند نەبێت مەحاڵە جینۆساید فیزیکی بکرێت،داگیر بکرێت یان لە ناو ببرێت
کە پۆشاکی گەریلا بوو بە مۆدیلی جیهانی ، ئەکرێت گریمانەی ئەوە بکرایە، لە بازاڕەکانی کوردستاندا هەموو پەچە و عەگاڵ و عابا کۆبکردایەتەوە بە پۆشاکی گەریلا پڕ بکرایەتەوە

زەردەشتیەکان و ئێزیدیزم
        زەردەشت وەکو هەموو ڕێباز و ئاینەکانی پاش خۆی نەک پێش خۆی سەرەتا ئێزیدی بە کۆمەڵێکی دابڕاو ناحاڵی لە زەردەشتیەت ئاماژە پێداوە.بەڵام ئەمە دروست نیە ، ئەگەر واز لە زنجیرەی مێژووش بهێنین، لە گەڵ ئەوەی ئیزیدی و زەردەشتی کۆمەڵێ کلتوری هاوبەشیان هەیە، هەردوو باوەڕییان بەزیندوبوونەوە کۆپیبوونەوەی' تناسخ' ی ڕۆح هەیە پاش مەرگ ، واتە کەسێک کە ئەمڕیت ڕۆحی دەچێتە کەسێکەوە کە تازە لە دایک ئەبێت ؛ هەردوو وەکو یەک خێر بۆ مردوو پیاوچاکانی زیندوو و مردووی خۆیان ئەکەن، لای هەردوو لا ڕۆژ/هەتاو پیرۆزە