Yazidism is a syncretic religion practiced by the Yazidi people, who are an ethnoreligious group indigenous to northern Mesopotamia (modern day northern Iraq). The Yazidi religion incorporates elements from pre-Islamic ancient Mesopotamian religions, Mithraism, Zoroastrianism, as well as some aspects of Abrahamic religions like Islam and Christianity.
Some key beliefs and practices of Yazidism include:
- Belief in one God, who created the world and entrusted it to seven Holy Beings often called Angels or heft sirr (‘the Seven Mysteries’).
- Reverence for Melek Taus, the ‘Peacock Angel’ who serves as God’s interlocutor with humanity. He is not an evil spirit as sometimes described.
- Belief in reincarnation and the transmigration of souls.
- Strong emphasis on living an ethical life and doing good deeds.
- Requirement to be baptized into the faith and prohibition on converts.
- Institution of 12 Naqibs or spiritual leaders who come from certain Yazidi clans.
- Various taboos and purity laws such as avoiding contact with outsiders, not wearing blue, and not eating lettuce or pumpkins.
- Sacred texts include the Kitêba Cilwe (Book of Revelations) and Mishefa Reş (Black Book). However, there is no central holy scripture.
- Principal holy site is the town of Lalish, which contains shrines of key figures like Sheikh Adi ibn Musafir, the main founder of Yazidism.
Origins and History of Yazidism
The origins of Yazidism date back to at least the 12th century AD in the Kurdish areas of northern Iraq, eastern Turkey, and western Iran. It was founded by Sheikh Adi ibn Musafir, who was born in 1075 AD in the valley of Laliş in northern Iraq. He studied Islam and Christianity but fused many local folk traditions to create Yazidism.
The religion continued to develop for the next few centuries. Yazidi society was organized into a rigid caste system, with Mir (secular/military leader) and Sheikh (spiritual leader) components. Persecution by Ottoman authorities and later Christian missionaries caused them to become insular. During the 20th century, parts of the Yazidi homeland became part of Iraq.
In recent decades, the Yazidis have faced continued persecution, especially under Saddam Hussein’s rule in Iraq. Hundreds of thousands have fled to Europe and elsewhere as refugees. In 2014, ISIS massacred and enslaved thousands of Yazidis in what the UN called a genocide. But the Yazidis have maintained their faith through all these tribulations.
Yazidi Creation Story
The Yazidi creation narrative has similarities to the Abrahamic faiths but also differences. As per Yazidi belief, first there was only God. God then created 7 angels or heft sirr including Melek Taus (Tawûsê Melek in Yazidi) to serve specific functions. After a long time, God created the Earth, the underworld, the sun, and various material objects.
God then created Adam and Eve and told the Angels to bow to Adam. Each Angel bowed except for Melek Taus, who replied “How can I submit to another being! I was made from Your illumination while Adam was made from dust.” This made God appoint Melek Taus as ruler of the earth.
Most Yazidis believe Melek Taus’s refusal to bow down showed his obedience to God’s command not to do so. He is therefore not a fallen angel or the Islamic ‘Shaytan’. However, due to his connection with the Islamic Devil, Yazidis have often faced accusations of being devil-worshippers.
Melek Taus the Peacock Angel
Melek Taus is the most revered spiritual being in Yazidism. He is believed to be an emanation of God and serves as an intermediary between God and humanity. The Yazidis sometimes refer to Melek Taus as a ‘faqir’ or ‘sufi’ and believe God placed the world under his care.
The name Melek Taus comes from the Arabic words for ‘angel’ (melek) and ‘peacock’ (taus). The peacock imagery arises from a belief that Melek Taus was sent to Earth in the form of a multicolored peacock.
Melek Taus is often represented as a peacock in Yazidi art. He resides in the ‘Luminous Pearl’, which takes the form of a bird. He has two assistants named Isma’il and Israfil.
In Yazidi poetry and hymns, Melek Taus is a compassionate figure who helps humanity. People pray to him for forgiveness of sins, blessings, and guidance. Yazidis must pray facing the sun, which they believe to be a manifestation of Melek Taus.
Reincarnation and Transmigration of Souls
Most Yazidis believe in reincarnation or the transmigration of souls. As per this belief, the human soul passes through many lifetimes and bodies as it gradually purifies itself and achieves union with the Divine. This process of metempsychosis ultimately allows the soul to escape the cycle of rebirth.
Yazidis who have achieved spiritual perfection enter paradise after death. This afterlife realm is described in the Mishefa Reş as having ‘fortresses and palaces, vineyards, gardens and springs’. So while reincarnation is seen as an imperfect stage, Yazidis do believe in an eternal afterlife.
Critically, Yazidis believe only human souls are eligible for salvation. They consider religions that believe in something like ‘original sin’ to be blasphemous since God’s creations are naturally pure.
Caste System and Endogamy
Yazidi society has two hereditary castes – the Murids (laymen) and the Sheikhs (priests). The Sheikh caste descends from Sheikh Adi and respects a strict hierarchy and exogamy. Marrying outside the caste and other infractions can lead to expulsion from Yazidi society.
Most believers are Murids from the lower caste. But the Sheikhs who perform religious functions are solely from the priestly caste. This social system may have derived from Iranic traditions like Zoroastrianism.
Inter-religious marriages are also prohibited. Children from such mixed marriages are expelled from the community. However, this insularity has declined due to the Yazidi diaspora.
Worship Practices and Taboos
Yazidis have two holy books – the Kitêba Cilwe and the Mishefa Reş. The former contains hymns, narratives, and rules, while the latter covers creation myths and religious obligations. However, Yazidis principally follow oral traditions.
The faith is based on a yearly reenactment of the divine drama through the Rojeka, which means ‘every day’. Collective purified water represents Melek Taus’s tears of grief from being exiled from God.
Yazidis pray three times a day facing the sun. Wednesday is a holy day where they fast from sunrise to sunset. They also have a yearly six-day fast called Cejna Jamayiya.
The Yazidi New Year known as Serê Sal or ‘Head of the Year’ takes place in Spring. Yazidis make a pilgrimage to Lalish, bathe in the sacred spring, practice baptism and other rituals during this holiday.
Apart from baptism, Yazidis practice circumcision and marriage sacraments. The most important ritual is sema, the whirling dance the around the sun. Animal sacrifice also plays a role.
Yazidis have many taboos – they cannot wear blue, eat fish, rabbits, or lettuce. Contact with outsiders requires purification. But scholars debate if these are core tenets or identity preservation mechanisms due to persecution.
Demographics and Settlements
There are an estimated 500,000-700,000 Yazidis worldwide. Most Yazidis live in the former Yazidi emirates of Shekhan, Sinjar, and Mosul in northern Iraq. Significant populations exist in Armenia, Georgia, Russia, Germany, and Sweden.
The largest Yazidi temple is in Lalish, located in a valley surrounded by mountains. The sanctuary complex has shrines to Sheikh Adi and other saints. Pilgrimages here after marriages or during religious holidays are an important tradition.
The Yazidi villages in Iraq are constructed in the distinctive architectural style of the tribal Kurds. Conical ‘montaf’ structures serve religious functions. Sacred groves exist near the village shrines.
Due to the reclusive nature of their society, the Yazidi homeland remains poorly understood. But Lalish is the clear focal point of their faith.
History of Persecution
Despite their closed society, the Yazidis have faced centuries of persecution, which strengthened their solidarity. Under Ottoman rule, they faced forced conversions, military conscription, and executions. Sheikh Adi’s tomb was also attacked.
In the 19th and 20th centuries, European missionaries tried to convert them to Christianity. Later, Saddam Hussein’s Arabization campaign destroyed Yazidi villages and displaced thousands.
In 2007, jihadists bombed Yazidi villages, killing hundreds. After ISIS captured Sinjar in 2014, they killed thousands of Yazidi men and enslaved women. This genocide led to international recognition of Yazidis’ plight.
Persecution has led to waves of migration. For instance, in the 18th century many Yazidis fled to Russia. Today, communities exist across Europe, retaining their distinct culture while assimilating.
Status as Ethnic and Religious Minority in Iraq
The Yazidis are a discrete ethnic as well as religious minority in Iraq. Their ethno-religious character gives the community a clearly defined identity. At the same time, it increases their vulnerability as minorities.
Muslim Kurds live alongside Yazidis in northern Iraq but follow Sunni Islam. Yazidis support Kurdish nationalist causes but wish to maintain their separate identity. Many oppose identifying simply as Kurds.
The Iraqi constitution legally protects religious freedom. However, Yazidis still face prejudice and oppression as ‘devil-worshippers’. Al-Qaeda affiliated groups specifically target them for attacks.
Most Yazidis speak Kurdish dialects like Kurmanji. Linguistic assimilation into larger cultures threatens their identity. But their unique folklore and traditions have persisted despite losses from genocide.
Global Dispersion and Decline in Numbers
While about 550,000 Yazidis live in Iraq, many have migrated to neighboring countries and the West. Armenians and Georgians have practiced Yazidism since the 18th century when it spread from Turkey.
Later migrations to Russia, Germany, the United States, Canada and others brought Yazidi communities to the global diaspora. But they often struggle to maintain their faith outside their homeland.
Intermarriage with non-Yazidis and pressure to assimilate in foreign cultures causes decline. In Armenia, Yazidis declined from around 30,000 to 600 between the 1930s and 1980s. Numbers are now increasing again.
Global Yazidi organizations like the Yazidi International try to preserve traditions and lobby politically for their community. But their syncretic beliefs still remain little understood outside the Middle East.
Recognition as Genocide Victims and Growth of Activism
The Islamic State’s 2014 attack on Sinjar brought global focus on the Yazidi plight. Amal Clooney took up Yazidi victim Nadia Murad’s case before the UN, leading to genocide recognition.
Many Western nations now provide asylum to Yazidi refugees. Kurdish authorities aim to secure Sinjar for resettlement. But lack of local and global support remains an issue.
The Yazda organization provides aid to displaced Yazidis. Nadia Murad and Lamiya Aji Bashar’s Nobel Peace Prize highlighted the community’s struggles. Yazidis increasingly use activism and media to prevent their extinction.
Conclusion
In conclusion, Yazidism is an ancient but frequently misunderstood ethno-religious faith practiced by a dwindling minority. Centuries of persecution have threatened Yazidi identity but not extinguished their unique culture.
Modern religious freedoms and activism provide hope for survival. But external support and internal reform may be needed for Yazidism to persist as a living faith. The essence of the religion is its synthesis of diverse folk traditions localized in the northern Mesopotamian homeland.