Hybrid Religious Practices of Second‑Generation Yazidis in Sweden: Syncretism and Adaptation

This encyclopedia entry surveys scholarly work on the hybrid religious practices of second‑generation Yazidis living in Sweden, focusing on syncretic adaptations, community leadership, and the role of the diaspora in reshaping religious identity.

Hybrid religious practices (Kurmanji: practîkên hîbrîd) refer to the blended forms of worship, ritual, and ethical expression that second‑generation Yazidis employ to negotiate their ancestral faith within the secular Swedish context.

Pronunciation & orthography

Kurmanji spelling: practîkên hîbrîd. Arabic‑script rendering: پراکتیکن حبرِد. Cyrillic variant (used by some Kurdish scholars): практикэн гибрид. IPA: /prɑˈt͡sɪkɛn hiˈbriːd/. Common English misspellings include “practice hybrid”, “hybrid practics”, and “practiken hybrit”.

Main exposition

Historical background of the Yazidi diaspora in Sweden

The first major wave of Yazidi migration to Sweden occurred during the 1990s, driven by conflict in the Sinjar and Sheikhan regions of northern Iraq. Communities settled in towns such as Borlänge, Hässleholm, and Stockholm, establishing informal religious networks and cultural associations (Nilsson 2011). By the 2020s, second‑generation Yazidis—born and raised in Swedish schools—constituted a sizable proportion of the diaspora (Att hålla arvet vid liv 2026).

Core elements of hybrid practice

Research shows that hybrid practices are expressed less through formal ritual paraphernalia and more through everyday ethical conduct, communal meals, and reinterpretations of sacred narratives (Att hålla arvet vid liv 2026). Young Yazidis often celebrate traditional festivals such as Çarşema Sor (Red Wednesday) alongside Swedish holidays, integrating music, dance, and secular symbols.

“Our faith is lived in the way we treat neighbours, not only in the temple,” notes a Swedish‑based sheikh interviewed for the 2026 dissertation (Att hålla arvet vid liv 2026).

Role of religious leaders

Sheikhs and community elders act as cultural mediators, translating oral traditions into Swedish‑language gatherings, facilitating youth workshops, and advising on matters that intersect religious law and Swedish civil norms (Att hålla arvet vid liv 2026). Their authority is increasingly exercised through digital platforms, allowing diaspora members across the country to participate in livestreamed sermons.

Ritual spaces and place‑based identities

The Yazidi cemetery in Borlänge, known as Zahmanê Êzîdîa Li Dalarna, functions as a focal point where diaspora memory intertwines with Swedish landscape. Families perform memorial rites that echo practices in Sheikhan while adapting to local regulations and cemetery norms (Lindqvist 2023).

Syncretic adaptations

Second‑generation Yazidis incorporate Swedish secular values—gender equality, individualism, and environmental awareness—into religious discourse. For instance, the concept of “temizî” (purity) is re‑interpreted to include ecological stewardship, a theme highlighted in recent diaspora scholarship (Kokaisl et al. 2022).

In the oral tradition

Oral poems (qewl) and hymns continue to circulate among Swedish Yazidis, often recited in community gatherings. A frequently cited qewl, “Êzîdê mezin ê piştî,” is adapted with Swedish verses that stress coexistence and peace.

“Ez li serê xwe dikim, li serê Swêdê jî, ji bo dostiyê,” (I stand on my own, also on Sweden’s soil, for friendship) – a line added by youth in Borlänge (Lindqvist 2023).

Scholarly disagreement

Kreyenbroek argues that diaspora‑induced syncretism represents a dilution of core Yazidi theology, warning that essential cosmological concepts risk being lost (Kokaisl et al. 2022). In contrast, Açıkyıldız reads the same transformations as a dynamic reinterpretation that reinforces community resilience (Att hålla arvet vid liv 2026).

Common misconceptions

Regional variation

Within Sweden, the Borlänge cluster emphasizes cemetery‑based rituals linked to Sheikhan, while Hässleholm families focus on community centres that host multilingual workshops. Comparatively, Yazidis remaining in Sinjar or Sheikhan maintain stricter temple‑centred rites, and those in the Caucasus blend local Sufi customs. These differences illustrate how host‑society norms mediate religious expression.

Timeline

Data table