Second‑generation Yazidi women in Germany have achieved notable levels of schooling and entered diverse professional fields while navigating cultural preservation and integration. Recent research highlights their high secondary‑school graduation rates, growing presence in health, social services, and entrepreneurship, and the role of community support in shaping their trajectories.
Yazidi youth are increasingly turning to digital platforms for religious education and virtual pilgrimage experiences. From Facebook communities to the International Yezidi Theological Academy and English‑language tech programs, online spaces are reshaping how the next generation connects with sacred traditions.
The Mishefa Reş, or Yazidi Black Book, exists in several manuscript families that differ in language, script, and content. This catalogue surveys the known copies, their provenance, and the scholarly debates surrounding their authenticity.
The COVID‑19 pandemic forced Yazidi believers to shift sacred journeys online. Virtual pilgrimages to Lalish and digital communal prayers reshaped religious practice, identity, and diaspora cohesion.
Yazidi women have long been central to the safeguarding and performance of the community’s sacred oral poetry, known as qewl. Through familial transmission, choir initiatives, and post‑ISIS cultural revival, they ensure the continuity of religious knowledge and identity.
Stranbêjî, the Kurdish vocal tradition of Badinan, is closely linked to a small set of acoustic instruments whose construction, symbolism, and regional adaptations shape its distinctive sound. This article surveys those instruments, their material make‑up, cultural meanings, and how they differ across Kurdish regions.
Yazidi qewwals – hereditary reciter‑musicians – are chosen through a tightly regulated family lineage, intensive oral training, and communal endorsement. Their appointment blends tradition, musical mastery, and religious authority, preserving the faith’s oral canon.
Yazidi conversion prohibitions refer to legal measures in Iraq that criminalise attempts to change a Yazidi’s religious identity, intertwining constitutional provisions, the 2021 religious‑identity law, and international human‑rights obligations. The article analyses these statutes, their enforcement, and the broader impact on Yazidi survivors of genocide.
Soviet collectivisation in the 1920s‑30s radically transformed Yazidi farming villages of the South Caucasus, breaking traditional land tenure, prompting resistance, and reshaping demographic patterns. The policy’s violent implementation left lasting economic and cultural scars on these minority communities.
Across the United States, Yazidi refugees and diaspora families have created a network of schools and language programs that teach Kurdish (Kurmanji), English, and cultural heritage. Partnerships with churches, NGOs, and youth councils provide classroom space, volunteer teachers, and curricula that balance integration with preservation.