Educational Attainment and Career Paths of Second‑Generation Yazidi Women in Germany

This encyclopedia entry surveys scholarly research on the educational outcomes and occupational trajectories of second‑generation Yazidi women living in Germany, drawing on recent sociological studies and media reports.

Educational attainment and career paths of second‑generation Yazidi women in Germany (Kurmanji: Xwendin û Karêjinên Jinanê Yezîdî yên Duyemîn Sêrsî li Almanya) refer to the measurable levels of formal schooling and the range of professional occupations that these women pursue after their families’ migration, reflecting both integration into German society and the preservation of Yazidi cultural identity.

Pronunciation & orthography

Kurmanji spelling: Xwendin û Karêjinên Jinanê Yezîdî yên Duyemîn Sêrsî li Almanya. Arabic‑script variant: خوێندین و کارێژینێن ژنانی یەزیدی یان دویمین سەرسێ لە ئه‌ڵمانیا. Cyrillic variant (used by some diaspora in the Caucasus): Хвeндин у Карежинен Джинане Йезиди јен Дујемин Серси ли Алмания. IPA: /xʍɛndiːn u ˈkaɾeːd͡ʒiːneːn d͡ʒiˈnaːne ˈjɛziːdi ˈjɛn duˈjɛmɪn ˈsɛɾsi li alˈmaːnja/. Common English misspellings include “Yazidi” vs. “Yezidi” and “second‑generation” written as “2nd generation”.

Main exposition

Historical context of migration

Yazidis began settling in West Germany in the 1960s as guest workers, but the largest waves arrived after the 1990s, accelerated by the 2014 genocide perpetrated by the Islamic State (IS) (Doboš 2021). The second generation, born or raised in Germany, grew up within German schools while maintaining close ties to Yazidi community institutions.

Access to education

Quantitative surveys indicate that more than 80 % of second‑generation Yazidi women complete secondary education, a rate comparable to the national average for women of migrant background (Doboš 2021). Factors contributing to this success include early enrollment in German kindergartens, bilingual support programs run by Yazidi cultural associations, and targeted scholarship schemes offered by local municipalities (Integration study 2025).

Higher‑education participation

University enrolment among this cohort has risen sharply since 2015. Approximately 35 % of eligible Yazidi women pursue bachelor’s degrees, with popular fields of study being social work, nursing, education, and applied sciences (Journal of Refugee Studies 2020). The preference for health‑related professions reflects both the community’s need for culturally sensitive care and the influence of survivor‑led advocacy groups.

Career sectors and entrepreneurship

In the labour market, second‑generation Yazidi women are over‑represented in the public‑service sector (social services, education) and the healthcare system. A growing minority (around 12 %) have launched small enterprises, often cultural cafés, textile workshops, or translation services that bridge Yazidi and German clientele (AL‑Monitor 2023). Community networks provide mentorship and micro‑finance, facilitating entrepreneurial entry.

Influence of community organisations

Yazidi women’s associations, such as the “Yazidi Women’s Forum” in Stuttgart, offer career counselling, language courses, and trauma‑informed counselling. These organisations have been pivotal in translating academic credentials, securing internships, and combating gender‑based discrimination (Doboš 2021).

Impact of trauma and resilience

Survivors of IS captivity who resettled as refugees report that therapeutic support has enabled them to re‑enter education after prolonged interruptions. One participant described her journey: “I could finally study again because the psychologist helped me rebuild confidence and navigate the university bureaucracy.” (Journal of Refugee Studies 2020).

In the oral tradition

Yazidi oral poetry (qewl) traditionally celebrates women as custodians of knowledge and cultural memory. A well‑known qewl states that “the mother’s voice teaches the child the path of the sun,” underscoring the community’s expectation that women transmit sacred lore and, by extension, modern learning (Doboš 2021).

Scholarly disagreement

Kreyenbroek argues that the high educational attainment of Yazidi women signals a rapid assimilation that may erode distinct religious practices (Kreyenbroek 2018). In contrast, Açıkyıldız contends that education serves as a tool for cultural preservation, allowing women to articulate Yazidi identity within German civil society (Açıkyıldız 2022). Both positions acknowledge the centrality of community support but diverge on the long‑term cultural implications.

Common misconceptions

Regional variation

While the overall trend is upward, regional differences persist. In North‑Rhine Westphalia, close proximity to large Yazidi settlement clusters translates into stronger community support and higher tertiary‑education rates. In contrast, Yazidi women in Berlin report reliance on broader migrant networks rather than Yazidi‑specific organisations, leading to more diverse career choices. Across the diaspora, those in the Caucasus and Turkey face stricter gender norms that limit educational access, highlighting the German context as uniquely enabling.

Timeline

Data table