From modest footpaths in the early 1900s to modern highways and diaspora‑organized convoys, Yazidi pilgrimage routes to the holy valley of Lalish have continually adapted to political upheaval, conflict, and reconstruction. This article traces those changes, highlighting the impact of regional wars and the post‑IS resurgence of the annual pilgrimage.
Yazidi women have become the primary custodians of the community’s oral hymn repertoire, especially after displacement. In diaspora settings they teach, perform, and transmit qewl and beyts, ensuring the survival of sacred knowledge despite trauma and migration.
Kirasgorîn, the Yazidi ritual of marital blessing, is reshaped by exile, memory and new social settings. Across diaspora hubs—from the Kurdish heartland to Sweden and the Caucasus—its core symbolism persists while its performance adapts to local constraints and opportunities.
The Qewl corpus—Yazidi sacred hymns—shows distinct regional patterns in Sinjar, Sheikhan, and diaspora communities. This article surveys their linguistic traits, transmission modes, and scholarly debates, drawing on recent music‑ology and textual studies.
The Special Admission Programme (SAP) launched by Baden‑Württemberg in 2015 was Germany’s first state‑level quota for vulnerable Yazidi women and children. This article examines its design, outcomes, and how it compares with integration initiatives in other German Länder.
The Ziarat Sultan Ezid in Aknalich, Armenia, opened in 2019 as the world’s largest Yazidi sanctuary. Its construction was a community‑driven effort financed by Yazidi diaspora donations, local Armenian support, and private benefactors, culminating in a 25‑meter‑tall temple that symbolizes renewal after decades of persecution.
The clergy of Yazidis, Yarsanis (Ahl‑i Haqq), and Alevis each follows distinct hierarchical structures rooted in oral tradition, lineage, and regional practice. While Yazidis are led by the Baba Sheikh and a tiered Sheikh‑Pir system, Yarsanis rely on hereditary Sayyids and spiritual guides, and Alevis organize around Dedes and community‑based elders.
The age structure of the worldwide Yazidi community shows a majority of adults, with recent border‑crossing data indicating 69 % aged 18 and over and 31 % under 18. These figures reflect the demographic impact of the 2014‑2015 genocide and subsequent migration patterns.
Social media has become a primary conduit for conveying the 2014 Yazidi genocide narrative to younger generations. By analysing Kurdish electronic newspapers, survivor activism, and digital mapping projects, this article outlines how digital memory shapes collective understanding and mobilises youth advocacy.
This article surveys the Persian lexical items that have entered Yazidi religious language, tracing their historical routes, semantic domains, and the scholarly debates surrounding their significance. It highlights how these loanwords illuminate the cultural contacts between Yazidis and Persianate societies.