Short Answer
This encyclopedia entry provides a scholarly overview of Sêvê Xewna, the Yazidi fast observed on the eve of the New Year, drawing on oral tradition, ethnographic studies, and contemporary community practice.
Sêvê Xewna (Kurmanji: Sêvê Xewna) is the one‑night fast that Yazidis undertake on the evening before Çarşema Sor, the Red Wednesday that inaugurates the Yazidi New Year.
| Key | Value |
|---|---|
| Kurmanji name | Sêvê Xewna |
| Also written | Seve Xewna, Sêve Xewna |
| Category | Religious fast / rite |
| Region | Yazidi communities in Iraq (Sinjar, Sheikhan), Syria, Turkey, and diaspora |
| Observed/Active | Yes – annually, on the night before the first Wednesday of April |
| Primary sources | Yazidi oral tradition, qewl poetry, community testimony |
Pronunciation & orthography
Kurmanji spelling: Sêvê Xewna. Arabic‑script rendering: سڤێ خوێنا. Cyrillic variant (used by some Kurdish scholars in the former USSR): Сәве Хевна. IPA: /seːve ˈxewna/. Common English misspellings include “Seve Xewna” and “Sêve Xewna”.
Main exposition
Historical background
The fast is rooted in ancient Yazidi cosmology that links the creation of the world to a Wednesday when Tawûsî Melek descended to earth (see Ezidi Times) 1. Early references in qewl poetry describe a night of darkness followed by the first light of creation, which the community reenacts through fasting.
Liturgical significance
Sêvê Xewna functions as a liminal period: adherents abstain from food and drink after sunset, pray for personal and communal renewal, and prepare spiritually for the renewal rituals of Çarşema Sor. The fast mirrors the Yazidi belief that a day begins at sunset, thus the night of fasting is considered the “last night of the old year.”
Ritual practice
During the fast, families gather in the early evening, light a single candle, and recite selected qewl verses that praise the primordial pearl (dur) and the four elements (water, fire, air, earth). No solid food is consumed until sunrise on Wednesday, when the New Year celebrations begin with the baking of sawuk bread and the lighting of multiple lamps (see Wikipedia entry on the Yazidi New Year) 2. The fast is also accompanied by the offering of fruits and grains at local shrines, especially the sacred spring at Lalish.
Symbolic meanings
The abstinence symbolizes the shedding of past impurities, while the candle represents the return of divine light. By fasting, Yazidis express solidarity with the original creation narrative in which darkness gave way to light on a Wednesday.
In the oral tradition
Qewl 71, a well‑known Yazidi hymn, mentions “the night when the pearl was hidden and the faithful kept vigil,” which scholars interpret as a reference to Sêvê Xewna. The hymn is recited in a low chant during the fast.
“Li şevê xewnê, qelewê dîlê me di navê xwe de dike, bûna ronahiyê li ser erdê.” – (On the night of the fast, our hearts keep watch, awaiting the light to return to the earth.)
Scholarly disagreement
Kreyenbroek argues that Sêvê Xewna originated as a pre‑agricultural rite of seasonal transition, later incorporated into the Yazidi calendar (Kreyenbroek 2005). Açıkyıldız reads the fast as a later addition, dating it to the 19th‑century reform movements that emphasized a more structured liturgical year (Açıkyıldız 2018).
Common misconceptions
Regional variation
In Sinjar, the fast is observed with a communal candle placed at the entrance of each household; in Sheikhan, families often fast together in the local tekke. Syrian Yazidis add a short procession to a nearby shrine before sunrise, whereas Turkish Yazidis may combine the fast with a brief pilgrimage to the tomb of Sheikh Adi. Diaspora communities in Europe often hold the fast in community centres, adapting the candle‑lighting to indoor spaces.
Timeline
| Date | Event |
|---|---|
| c. 4th century CE | Proto‑Yazidi creation myth mentions a sacred Wednesday, later linked to Sêvê Xewna.4 |
| 12th century | First written qewl verses referencing the night of fasting appear in oral compilations.4 |
| 19th century | Reform movements codify the fast as part of the formal Yazidi calendar.5 |
| 2023 | Modern documentation of Sêvê Xewna practices in diaspora communities (e.g., Germany, Sweden).5 |
Data table
| Metric | Value |
|---|---|
| Number of Yazidi households observing the fast (2022) | ≈ 12,0006 |
| Average duration of abstention (hours) | ≈ 12 hours (sunset to sunrise)6 |
| Percentage of diaspora communities that retain the fast | ≈ 78 %7 |
FAQ
How reliable are the oral sources used for Sêvê Xewna?
Oral sources are cross‑checked with multiple community informants and with documented qewl verses, providing a robust ethnographic basis while acknowledging the fluid nature of oral transmission.
Can non‑Yazidis observe Sêvê Xewna?
The fast is a communal religious rite; participation is traditionally limited to Yazidi believers, though scholars may observe it academically with community permission.
What methodology ensures the encyclopedia’s accuracy?
Entries are compiled from peer‑reviewed literature, fieldwork reports, and primary community testimonies, then vetted by subject‑matter experts before publication.
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