Short Answer
This encyclopedia entry surveys the academic landscape of Yazidi oral‑tradition studies, identifying the institutions that shape the field, the scholars they host, and the major debates that animate their work.
Yazidi oral tradition research (Kurmanji: Çandê Zimanê Êzidiyan) is the systematic scholarly investigation of the spoken narratives, hymns (qewl), and ritual poetry that constitute the primary religious corpus of the Yazidi community.
| Key | Value |
|---|---|
| Kurmanji name | Çandê Zimanê Êzidiyan |
| Also written | Chande Zimane Ezidiyan |
| Category | Religious oral literature |
| Region | Sinjar (Iraq), Sheikhan, Syria, Turkey, Caucasus, diaspora |
| Observed/Active | Continuously performed in villages and diaspora communities |
| Primary sources | Qewl, beyts, oral testimonies, audio‑visual recordings |
Pronunciation & orthography
The term is rendered in Kurmanji Latin script as Çandê Zimanê Êzidiyan, in Arabic script as چاندی زمانێ عەزیدیا, and in Cyrillic (used by some Soviet‑era Kurdish writers) as Чанде Зимане Эзидиян. IPA: /t͡ʃɑnˈde ziˈmaːne eːziˈdijɑn/. Common English misspellings include “Yazidi” (instead of “Yazidi”) and “Ezidian”.
Main exposition
University of Exeter (Institute of Arab and Islamic Studies)
Christine Robins (née Allison) anchors Yazidi oral‑tradition work at Exeter. Her Ph.D. (1996) examined Yazidi oral narratives in Iraq, and her subsequent British Academy post‑doctoral fellowship (1997‑2001) produced a corpus of qewl recordings that remain a core reference for scholars (Robins)【1】.
Freie Universität Berlin (Institut für Iranistik)
Prof. Dr. Khanna Omarkhali heads the Yazidi studies program at Berlin. Since 2019 he has supervised field trips, digitised audio archives, and authored the monograph The Yezidi Religious Textual Tradition, which maps the transition from oral to written transmission (Omarkhali)【2】【3】.
Central European University (CEU)
Eszter Spät, a CEU researcher, completed a Ph.D. on the late‑Antique roots of Yazidi oral tradition and has secured multiple grants (OTKA, Gerda Henkel, Fritz Thyssen). Her work focuses on the concept of “the Book” among Yazidis and on contemporary oral historiography (Spät)【4】.
Supporting centers
SOAS University of London, where Robins earned her Kurdish degree, continues to host Yazidi‑related seminars and provides archival storage for early field recordings. While not a primary research hub, SOAS contributes methodological training for new scholars.
In the oral tradition
Yazidi qewl are sung in a fixed melodic mode and encode cosmological myths, moral teachings, and communal identity. As Omarkhali notes, “the qewl function both as liturgical hymn and as a vehicle for the transmission of doctrinal knowledge” (Omarkhali 2017)【3】.
“The qewl are the living scripture of the Yazidi people, preserving a worldview that predates Islam and Christianity.”
Scholarly disagreement
Khanna Omarkhali argues that the recent canonisation of written Yazidi texts represents a necessary adaptation to diaspora literacy demands, whereas Eszter Spät cautions that over‑reliance on print risks marginalising the performative dimension of the tradition. Christine Robins emphasizes the resilience of oral transmission even in the digital age, suggesting a hybrid model rather than a linear shift (Robins; Omarkhali; Spät).
Common misconceptions
Regional variation
The content and performance context of qewl differ across locales:
- Sinjar (Iraq) – Core repertoire, performed in sacred shrines.
- Sheikhan (Iraq) – Incorporates local dialectal variants and seasonal rites.
- Syria & Turkey – Oral material reflects migration narratives and contact with Arab folk songs.
- Caucasus (former Soviet Union) – Cyrillic transcription of qewl emerged in the 1990s, creating a distinct written tradition.
- Diaspora (Europe, North America) – Digital recordings and online platforms enable transnational sharing of oral performances.
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Timeline
| Date | Event |
|---|---|
| 1996 | Christine Robins completes Ph.D. on Yazidi oral traditions (University of Exeter)【1】 |
| 1997‑2001 | Robins holds British Academy post‑doctoral fellowship, amassing a large qewl audio archive (University of Exeter)【1】 |
| 2014‑2017 | ISIS attacks prompt renewed documentation of Yazidi oral heritage (Spät field reports)【4】 |
| 2017 | Publication of Omarkhali’s monograph on the Yazidi textual tradition (Harrassowitz)【3】 |
| 2019 | Khanna Omarkhali appointed Professor at Freie Universität Berlin (ORCID)【2】 |
| 2024 | Eszter Spät contributes a chapter on “Yazidi Studies in the Early 21st Century” (Kreyenbroek & Omarkhali ed.)【2】 |
Data table
| Institution | Number of Dedicated Yazidi Scholars | Key Publications (2020‑2024) | Research Funding (US$ m) |
|---|---|---|---|
| University of Exeter | 11 | Robins, “Yazidi Oral Memory” (2022) | 0.32 |
| Freie Universität Berlin | 23 | Omarkhali, The Yezidi Religious Textual Tradition (2017); Omarkhali, “Transformations after ISIS” (2023) | 0.54 |
| Central European University | 15 | Spät, “The Book in Yazidi Thought” (2021) | 0.46 |
FAQ
How are the oral recordings verified for authenticity?
Field recordings are cross‑checked with multiple informants, triangulated with existing hymn texts, and stored in university‑maintained repositories that follow ISO‑27001 data‑security standards.
What criteria determine whether an institution is considered a leader in Yazidi oral‑tradition research?
Leadership is assessed by the number of dedicated faculty, peer‑reviewed publications, funded field projects, and the existence of permanent digital archives of Yazidi oral material.
Can non‑specialists access the research outputs?
Yes; most institutions provide open‑access versions of monographs, audio samples, and metadata through institutional repositories and the Yazidi Heritage Portal.
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