Yezidism is a minority religion that is largely based on tradition rather than scripture. In the homelands - Turkey, Iraq, Syria and Transcaucasia - its world-view is closely connected with local culture, and most easily understood in that context. From the 1960s onwards, an increasing number of Yezidis from Turkey, Iraq and Syria were forced to migrate to Western Europe. After the fall of the Soviet Union many Yezidis from Armenia and Georgia moved to Russia and the Ukraine. This work addresses the question of differences in perception of the religion between Yezidi migrants who grew up in the homeland and those who were mainly socialised in the Diaspora. It is based on extensive qualitative research among Yezidis of different generations in Germany and Russia.

This is the first detailed survey of Yezidi culture to appear in English. Little is known about these ancient Kurdish mountain people, considered one of the oldest ethnicities in the Middle East, often unjustly derided as "devil-worshippers."

The Yezidis are a Kurdish-speaking religious minority, neither Muslim, Christian nor Jewish. At a time when studies of Kurdish nation-building are developing, this book is the first to consider Kurdish oral traditions within their social context and explain their relevance for a large Kurdish community.

The genocidal attack of ISIS on the Yezidi community of the Sinjar region in 2014, with its murder of men and enslavement of women and children, has had enormous consequences for Yezidi communities both in the homelands and in the Diaspora. At the same time, many communities are facing the intrusion of the modern world upon their hitherto very conservative religious traditions. This book focuses on the tensions between conservatism and the need to adapt to current circumstances in a religion which so far mostly resisted change. A number of specialists have been brought together here to offer insights into Yezidis' often unexpected reactions to the pressures of genocide on the one hand, and modernity generally on the other. It deals with recent trends and developments concerning the Yezidis and is divided into two parts. The first part contains articles about the IS attack and its impact on Yezidi communities in the Middle East. The second part focuses on developments in the Yezidi Diaspora communities. The book will be of interest to specialists on religion, especially those working on the Middle East and on diaspora religion, but also to Iranists, Kurdologists and scholars of different disciplines working on the effects of genocide or other brutal attacks on the worldview of surviving victims, or on the influence of modernity on conservative societies.

Until the late 20th century the West was unaware of the existence of an extensive corpus of Yezidi religious texts. These were traditionally transmitted orally, and were kept secret from outsiders. It was not until the 1970s that a few Yezidi intellectuals began to commit these texts to writing. These first publications included only specimens of the most prestigious genres, which for a time were thought to be representative of Yezidi religious literature as a whole. It was later discovered, however, that this literature was far richer. Furthermore it became clear that an understanding of Yezidi oral culture as a whole was indispensable for a proper understanding of the religious texts.The present work offers the reader a representative selection of the main genres of Yezidi religious texts, with translation and commentary. The texts are intended, moreover, to cover the topics most often addressed in the Yezidi religious tradition.The first introductory chapter aims to introduce the reader to the Yezidi community's history, aspects of its religion, and its social structures and institutions. The next chapter focuses on some of the implications of the oral transmission of this literature and on its contents, especially the sacred history of Yezidism. The third chapter discusses aspects of orality and the transition to written culture, questions of performance and reception, and the formal characteristics of the various types of texts.

Yezidis are a religious minority living in Kurdistan as the native land. They also live in Transcaucasia and in other countries as diaspora communities such as Russia and Western Europe and particularly in Germany. Their shared language is Kurmanji-Kurdish dialect. Yezidism is a cultural and religious system based on ancient religious traditions and it has roots in some ancient Iranian religions, Mesopotamian cultures and Sufism. Generally, it is regarded as a way to understand life, not an acquired dogma. In addition, each of monotheism, gnosticism, orthopraxy and the holiness of elements of nature play a central role in its traditions. What is more, its religious beliefs and practices have been preserved through oral traditions, which can be considered as a religious literature that has its own forms and categories such as Qewl, Beyt and Qeside, etc. Lalish which is located in Kurdistan is the Yezidis’ holiest place in the world. This book contains a detailed study of describing and analyzing the considerable role that the elements of nature, notably the four elements: fire, water, earth and air/wind play in Yezidism, in its religious beliefs and practices, and on the basis of the religious poetic texts and living religious traditions. The fieldwork of the study was carried out in Yezidi areas in the Kurdistan region of Iraq which is the centre of their religion.

The diversity of Kurdish communities across the Middle East is now recognized as central to understanding both the challenges and opportunities for their representation and politics. Yet little scholarship has focused on the complexities within these different groups and the range of their experiences. This book diversifies the literature on Kurdish Studies by offering close analyses of subjects which have not been adequately researched, and in particular, by highlighting the Kurds' relationship to the Yazidis. Case studies include: the political ideas of Ehmede Xani, “the father of Kurdish nationalism”; Kurdish refugees in camps in Iraq; the perception of the Kurds by Armenians in the late Ottoman Empire and the Turks in modern Western Turkey; and the important connections and shared heritage of the Kurds and the Yazidis, especially in the aftermath of the 2014 ISIS attacks. The book comprises the leading voices in Kurdish Studies and combines in-depth empirical work with theoretical and conceptual discussions to take the debates in the field in new directions. The study is divided into three thematic sections to capture new insights into the heterogeneous aspects of Kurdish history and identity. In doing so, contributors explain why we need to pay close attention to the shifting identities and the diversity of the Kurds, and what implications this has for Middle East Studies and Minority Studies more generally.