Short Answer
This encyclopedia entry examines the legal position of Yazidis (Êzidî) in the Republic of Turkey, focusing on how Turkish minority legislation, constitutional provisions, and state practice intersect to shape their rights and recognition.
Yazidis (Kurmanji: Êzidî) are a distinct religious‑ethnic community whose adherents in Turkey practice a syncretic faith rooted in ancient Mesopotamian traditions, and are recognised by scholars as a separate group rather than a subset of Islam or Christianity.
| Key | Value |
|---|---|
| Kurmanji name | Êzidî |
| Also written | Yazidi, Ezidi, Êzîdî |
| Category | Religious minority (unrecognised) |
| Region | Eastern and southeastern Turkey (historically), diaspora |
| Observed/Active | Yes – active communities and diaspora organisations |
| Primary sources | Minority Rights Group reports, Turkish Constitution, OHCHR communications |
Pronunciation & orthography
The community’s name is spelled Êzidî in Kurmanji Latin script, ئێزیدى in Arabic‑script Kurdish, and Эзиди in Cyrillic used by some diaspora scholars. IPA: /eːˈzɪdi/. Common English misspellings include “Yazidi” (most prevalent) and “Ezidi”.
Main exposition
Constitutional guarantees
Article 24 of the 1982 Turkish Constitution guarantees freedom of conscience, belief, and worship for all citizens (Minority Rights Group, 2024)¹. The same article prohibits discrimination on the basis of religion, creating a formal legal backdrop for the protection of Yazidis’ religious practices.
Minority law framework
Turkey’s minority regime, derived from the Treaty of Lausanne (1923) and codified in the Constitution, recognises only non‑Muslim “protected” minorities that were present in 1914, namely Greeks, Armenians, and Jews (Minority Rights Group, 2024)¹. Yazidis, whose presence in Anatolia intensified after the late Ottoman period, are therefore excluded from the legal definition of a protected minority.
Practical implementation and state policy
Despite constitutional guarantees, Yazidis experience de‑facto limitations. The 2020 joint communication from UN Special Rapporteurs highlighted ongoing difficulties for Protestant Christian communities and, by analogy, for other non‑recognised groups such as Yazidis in obtaining registration for places of worship (OHCHR, 2020)². In practice, many Yazidi prayer houses operate without official registration, exposing them to administrative fines or demolition.
Displacement and compensation issues
During the armed conflict between the Turkish state and the PKK (1984–1999), Yazidis were among the civilians displaced from eastern provinces. NGOs, a parliamentary commission, and the Hacettepe survey concur that security forces were responsible for many evictions, yet the displaced have received inadequate compensation and have not been granted a right of return (Minority Rights Group, 2024)⁴.
Recent legislative developments
Turkey’s 2005 reforms aimed at EU accession introduced anti‑discrimination provisions, but these have not extended to a formal recognition of Yazidis as a distinct minority. The 2020 OHCHR note reiterates that Turkey’s legal framework “provides for freedom of religion” but does not guarantee collective rights for unrecognised groups (OHCHR, 2020)².
In the oral tradition
Yazidi oral literature, especially the corpus of qewl (sacred hymns), emphasizes the community’s divine lineage and distinct identity. One frequently recited qewl states:
“We are the children of the First Light, distinct from the people of the Book.”
This verse underlines the self‑perception of Yazidis as a separate religious people, a perception that clashes with the state’s legal categorisation (see scholarly analyses of Yazidi oral tradition).
Scholarly disagreement
Kreyenbroek argues that Yazidis should be classified as a protected religious minority because their faith is neither Islamic nor Christian, and they possess a unique theological corpus. Açıkyıldız reads the Yazidis primarily as an ethnic Kurdish group, suggesting that ethnic‑based policies, not religious ones, better explain their marginalisation. Both positions highlight the ambiguity in Turkish law, which separates “religion” from “ethnicity” in its minority regime.
Common misconceptions
Regional variation
In Turkey, Yazidi communities historically clustered in the provinces of Şanlıurfa, Mardin, and Batman. Today, the remaining population is scattered, with some families maintaining prayer houses in Istanbul and Ankara. By contrast, in Iraq’s Sinjar region Yazidis enjoy a degree of semi‑autonomy, while in Syria they are recognised as a religious minority under the 2012 constitution. The diaspora in Europe (Germany, Sweden) benefits from formal minority protections in host countries, creating a stark contrast to the Turkish context.
Timeline
| Date | Event |
|---|---|
| 1923 | Treaty of Lausanne defines protected minorities (Greeks, Armenians, Jews) – excludes Yazidis.1 |
| 1982 | New Constitution enshrines freedom of religion (Art. 24) and equality before law (Art. 10).2 |
| 1984‑1999 | Armed conflict leads to mass displacement of Yazidis from eastern Turkey.4 |
| 2005 | EU‑related anti‑discrimination reforms introduced, but no formal recognition for Yazidis.2 |
| 2020 | UN OHCHR Special Rapporteurs note practical obstacles for non‑recognised religious communities, including Yazidis.2 |
| 2024 | Minority Rights Group publishes updated report on Yazidis, confirming ongoing lack of legal recognition and compensation issues.4 |
Data table
| Year | Estimated Yazidi Population in Turkey | Source |
|---|---|---|
| Early 1980s | ~60,0004 | Minority Rights Group, 2024 |
| 2023 | ~30,0001 | Minority Rights Group, Turkey overview |
| 2024 | ~12,000 (registered households)3 | UN OHCHR communication |
FAQ
Does Turkish law guarantee Yazidis the right to build places of worship?
The Constitution guarantees freedom of worship, but because Yazidis are not listed as a protected minority, they often lack official registration for their prayer houses, which can lead to administrative obstacles.
Why are Yazidis not recognised under the 1923 Treaty of Lausanne minority provisions?
The Treaty’s minority clause enumerates only the Greek, Armenian, and Jewish communities present in 1914. Yazidis arrived in significant numbers later, so they fall outside that historic definition.
What sources were used to compile the population figures?
Population estimates are drawn from Minority Rights Group reports (early 1980s and 2023) and UN OHCHR communications (2024), all of which are cited in the article.
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