ANP - Ararat News & Publishing

Êzidi-Kurds are target of Islamic terrorists

Ararat News –Publishing (ANP) – 11/3/2009 / Brussels - The Êzidi-Kurds are on of the Mesopotamian origin people who believe on the Yzidian Religion which is a old Kurdish live-philosophy with ancient Indo-Iranian roots. The history has never been justice to those people who suffered during many hundred of years, especially during Islamisation of Kurdistan. Even still today in 21th century the Êzidi-Kurds are still target of fanatic Muslims. Just 14th August 2007, ca 850 Yzidian Kurds were injured and killed via 3 car bombs in Sinjar in Iraqi Kurdistan by Islamic terrorists.

Last Tuesday, Dr. Mamou Farhan Othman, one of the leading intellectual from Yzidian community held a 3 hours seminar on Yzidian philosophy of live in the Catholic University in Leuven in Belgium. The seminar was organised by Leuven-Catholic University and Kurdish Institute in Brussels, and the interest for the seminar was high enough.

The Yzidian Religion and the transformational process:

The social and political Situation of the Yezidi in Iraqi-Kurdistan

By Mamou Farhan Othman,

Presidency of Kurdistan Regional Government

The Êzidis belong to Kurdish race, whose homeland is Kurdistan. They are regarded as those who keep the original and ancient religion of the Kurds. The majority of Êzidis (ca. ½ million) live in Iraqi Kurdistan, At time the vast majority of Êzidis, ca. 400.000 (four hundred thousand Êzidis) live in the districts of Mosul, which belongs to the disputed areas that ought to be solved through article $140 0f Iraqi constitution. The rest of Iraqi Êzids, ca.100.000 (one hundred thousand) live in the region of Iraqi Kurdistan and especially in the district of Duhok. ca. 10.000 live in Syria, ca.1.000 in Turkey, ca. 150.000 in Russia, Georgia and Armenia, ca. 45.000 in Germany and about 40.000 Êzidi live in the rest of the world. Their pilgrimage centre is in Lalish, which lies near Sheikhan, ca.52 km. southeast of Duhok and ca. 65 km north of Mosul..

The Êzidis call themselves usually Êzdi, and in some areas Dasinî. Some scholars derive the name Yezidi from the Old Iranian word “Yazata” (divine being), or the Zoroastrian city Yazd in Iran, but many contemporary Western academics believe that it is a derivation of Yazid bin Mu’āwiya. They are commonly known as “Devil worshippers” because of their veneration for the Peacock Angel, “Taus-Melek”.

The Êzidi religion is regarded as one of the most ancient religions in Kurdistan and it is believed that the entire Kurdish population was once Êzidi, until repression and massacres forced them to convert to Islam, so that only a small number resisted and remained faithful to their original religion, Yezidism. While most of their fellow Kurds converted to Sunni Islam centuries ago. The Yezidis have preserved the essence of their ancient faith despite successive waves of religious persecution or massacres. This ancient religion of the Kurds is also regarded as one of the most controversial among the pre-historic religions. In fact, it is an organized system of beliefs, symbols and practices of ancient rituals that incorporates the Sufi teaching of the 12th century Sheikh ‘Adi bin Musafir who developed a unique religious tradition. The radical reforms which were implemented by Sheikh Adi (1074-1162) and later by his nephew’s son, Sheikh Hasan bin Uday bin Abu Al-Barakat (1184-1246), inaugurates a new era in Êzidism.

On the arrival of Sheikh Adi and his disciples in the Kurdish region, they found a peasant community, whose beliefs may have been a mixture of Magism, Mithraisim and Zorastrianism and who were in need of a saviour. With time, the miracles and ascetic lifestyle of Sheikh ‘Adi and his disciples established the reputation and status of his order. Just as the order of Sheikh Adi influenced the local peasantry, so did their heterodox beliefs and practices little by little impregnate the doctrine and teaching of Sheikh ‘Adi. After his death in 1162, his tomb became a place of pilgrimage for Ezidis. His descendants continued to venerate him and regard him as their saviour otherwise they would have been a Sunni community like other converted Ezidis.

Êzidis believe in one eternal God named “Xwedê” which means “he who created himself by himself and who is at the same time the creator of the universe.” He is not active and delegated his power to the seven angels who assist him. Taus Melek is the deity in charge of worldly affairs and human fortune, and God is interested only with heavenly affairs.

The Êzidi religion consists of a caste system. Êzidis are divided into three classes: Sheikh, Pîr and Murid. The Mir (prince) is the social and religious leader of the community. The Baba Shaykh is the spiritual leader or ‘pope’ and the Peşh-Imam is responsible for arranging marriages and dowries. They all come from the Sheikh Class, though they descend from different lineages. The Pîrs, who carry out the same duties and responsibilities as the Sheikhs, are believed to have existed before Sheikh Adi. The third class consists of the Murids, who make up the majority of the Yezidi population. This caste system was established by Sheikh Adi bin Musafir and his successors between the 12th and 14th centuries at Lalish. The Êzidi caste system is unique in the world and has no similarities with the one in India or in other parts of the world. Despite the controversies about Êzidism, the caste system has operated successfully for centuries, because it does not discriminate between the members of each caste like the one in India. But one of its disadvantages is that people from different castes are not allowed to marry one another.

Unlike Islam, Christianity and Judaism, the Êzidi religion is not a religion of the Book but it is more than a philosophy of life. It provides interpretations about the meaning of life, the nature of man and the question of reincarnation. Êzidis believe that there is no fundamental opposition between good and evil, since all that exists and transpires is determined by God. Contrary to other religions, they do not make any universal claims. Throughout their history, Êzidis fought to defend their identity and faith. The Êzidi religion bears some essential traits of democracy, especially in its position on the equality of men and women. Women enjoy a better status in Êzidi society than in many other Middle Eastern communities. They do not wear a veil and there have been some instances, where Êzidi princesses governed the community over extensive periods of time. Among them are princess Khan-Zad, who came to power following her brother the prince Mir Hasilmaman in the 12th century and Mayan Khatun, who acted as the community leader in the beginning of the 20th century. The Êzidi religion preaches liberty and the peaceful co-existence of all nations and faiths. It is liberal and tolerates all other religions and beliefs. Êzidis doctrine praises Moses, Jesus and Mohammed and Êzidis believe, God does not favour one religion or community over another.

The tragic events, which took place on February 15 and April 7, 2007 demonstrate the dominance of Yezidi traditions over religious codes. On the 15th of February, Êzidis were the victims of radical Moslem groups who initiated the attack. They suspected that a Êzidi man was having a relationship with a Moslem woman. According to these Moslem fundamentalists, this Moslem woman committed a sin through her romantic involvement with a Êzidi. They murdered her, then defaced Êzidi monuments and burned various religious artefacts. Without the interference of Kurdish authorities, the result would have been catastrophic or might have marked the 73rd massacre in the community’s history. The extremist moral codes of Muslim society, which are still very strong in Iraq, do not allow the development of democratic changes in social and religious life. The February 15 attack on Sheikhan revealed the unfortunate reality of many Kurdish Moslems’ attitudes toward their brothers, the Kurdish Êzidis. This event also showed that the obedience of many Muslims to their religion and their tribal affiliations is much stronger than their respect for the law and order of the Kurdistan Regional Government. This event was followed by a second one on the 7th of April. This time, it was Êzidis who barbarically murdered an 18-year-old Êzidi girl for having a relationship with a Moslem man. The murder was considered on honour killing, an unfortunately common practice throughout the Middle East. It is Arabic in its origin and nature, but it has also been adopted by Êzidis. The Êzidis’ supreme religious council condemned the barbaric action, as did those of us in the Kurdistan government. We ordered the authorities to arrest and persecute the perpetrators. Honour killings still occur often in the Middle East and also occasionally in Europe and other parts of the world, because the basic principles of human rights and democracy still remain relatively foreign to middle east communities. Democracy does not emerge from a vacuum or from an instantaneous decision. It is the creation of a new style and vision of life intending to fulfil the necessities of the citizen. There are perhaps certain religions, which can support the development or maintenance of democracy, but that is a rare occasion, because religion is like a cow. On the one hand, it gives milk and on the other hand, it kicks.

After the declaration of non-fly-zone, at the beginning of 1990s in Iraqi Kurdistan, the majority of the Êzidis lived under the rule of the Iraqi central government, especially in the region of Sinjar. Sinjar has been important for its geopolitical situation, which lies on the border of Syria and Turkey. The Ezidi population in Sinjar is about 270.000 people. They were living under severe circumstances like other Kurds and especially because the Iraqi government knew that both Kurdish parties were very actives there. After the liberation of Iraq in 2003, Sinjar was one of the first Kurdish cities outside the Kurdish Regional Government territories, which started teaching their mother tongue language Kurdish at schools. Most of Êezidi inhabitant areas are among the disputed areas waiting for the referendum according to § 140 of the Iraqi constitution. Notwithstanding the event of Sinjar of 14th August 2007, as ca. 850 innocent people were injured and killed via 3 car bombs, the majority of the Ezidi population of those areas want to be connected with the Kurdish Regional Government because they are Kurds and their homeland is historically an integral part of Kurdistan. After the last event, KRG began to take more security measurement to protect Ezidis of this region. The impact of Kurdish politic is more effective than that of religion and tradition on the new Ezidi generation because they undergo a new political awareness. Ezidism is now reinterpreted according to a new image of the current generation; no wonder each generation redefines any piece of culture or social mores or even tradition according to its own image.

Philosophy of the Êzidi religion:

The philosophy underlying Êzidi belief derives from the faith in Taus-Melek. Taus-Melek was the sun god worshipped by Kurds before their acquaintance with the major world religions. His symbol was the peacock. It is also believed that Taus-Melek is the god of Vice and Virtue. He embodies the dual properties of fire: namely, its nature as a source of light and its destructive property as an element that burns. Good and evil coexisting in the same form. Since the human being too consists of both elements and powers, vice and virtue, Êzidis believe that each person embodies a piece of Taus-Melek, which he/she inherits at birth. As a result, one can not convert to Êzidism. Êzidis believe that this distinguishes Yezidis from non-Yezidis. Only those who follow and love Taus-Melek can perceive him. The idea is similar to the notion that only he who has the eyes to perceive it may enjoy beauty or the picturesque or even the sublime because the perception of beauty or the sublime contains the essence of delight and delight, is loved for its own sake. Êzidis believe in Taus-Melek because they were the first to whom his reality was revealed.

Before the arrival of Sheikh-Adi, Êzidis had a direct access to their gods. They did not need a mediator, such as in the case of Muslims or Christians. This direct relationship was a two-sided phenomenon. On the one hand, it resembled a child-parent relationship defined by closeness, trust and security. On the other side, their gods were measures judging the permitted behaviour of the human being. This two-sided relationship leads to irritation and insecurity among the followers of the old religions. They were purely agnostic in their approach to their gods and that is the reason why the majority of followers of the ancients’ religions such as Êzidisim and Zoroastrianism converted to Islam or Christianity, because those world religions took responsibility away from the human being, which was a heavy load to them. He needs from now on only to believe in one God and his prophet and he will be saved from the dualistic responsibility of life’s challenges and demands.

Êzidi philosophy is comparable with the doctrines of some 9th-12th century Sufis who adopted asceticism and renunciation as a means of opposition against ruler of their time. For example, Mansur al-Hallaj (858-922) was a Sufi, whose teachings directly influenced Sheikh Adi. The mysticism embraced by these Sufis, was an attempt to rectify social problems such as poverty, which were very difficult to tackle. It is a reality that following the downfall of the Sasanian Empire, the condition of most of its subjects went from bad to worse, and the new religion of Islam could not amend the situation. For Êzidis, Sufism represented a life of contemplation and communion with God. An ascetic life style provided the practical means to attaining mystical knowledge, which would in turn lead to a vision of God and a life in union with God. Êzidis adopted mysticism during the era of Sheikh Adi, because they were protected under his teachings on the one side and on the other side Sheikh Adi allowed them to practice the rituals of their ancient religion without any objection.

Social and traditional mores:

Êzidi cultural language is Kurdish, and almost all speak the Northern dialect of Kurdish Kurmanji, with the exception of some inhabitants of Behzani/Bashiqa, who speak Arabic, but utilise Kurdish as the language of prayer. Kurdish is not only the religion’s mode of expression, but it is also the fundamental principle of belonging. All religious texts are in Kurmanji including their hymns (Qewl) All Scriptures and texts that they have are also in Kurdish. Êzidis pray and worship privately, and formalised prayer is largely a matter of personal preference and is not obligatory. They pray three times a day and turn towards the sun as they do. Nowadays, spoken prayer is less observed and those who practise it are pious and old people who generally pray regularly. Practising Yezidis can be seen kissing holy places and the hands of religious leaders. They may also offer them gifts. Lighting oil wicks and sacrificing animals are acts of respect and a demonstration of Yezidi faith. Wednesday is the Yezidi holy day when the faithful gather to visit the sanctuary of Sheikh Adi or other shrines in Lalish and in other Yezidi villages.

Êzidis comprise 2% of the total Kurdish population. After Muslim’s conquest of the Persian Empire in 652 AD and around the second half of the 7th century, Kurds were coerced to convert to Islam by force. However, since most of Kurdistan was mountainous and remained peripheral, its inhabitants maintained an ambivalent relationship with orthodox Islam for a long time. It seems that Islam touched Kurdistan rather superficially and primarily on its peripheries. It was in this physical environment that heterodox religious communities, such as those of the Êzidis, Ahl-e Haqqs (Kakais) and Alevis (Qizilbash) as well as Jews and Christians could survive.

Although the Ahl-el Haqqs and Alevis are considered as Shi’ite Muslim, they share some common feasts and rituals with the Êzidis. These three religious groups have probably emerged from a community of orthodox Sufis living among a population that held on to pre-Islamic Iranian religious beliefs and practices. Their doctrines were influenced, to a great extent, by the famous Mansur al-Hallaj and Sheikh Abdul Qadir al-Geylani. In all those religions, man is the centre of interest while in Islam and Christianity, the prophet or God represents the heart of belief. A very similar priestly caste (Pir) is found among the Êzidis, Ahl-e Haqqs and Alevis. Some priestly families are seen to represent divine beings. Êzidis and Ahl-e Haqq object to words such as “Satan”. Both observe a three-day fast in mid-winter, the only fasting days of the year. The jam takes place among all three groups. This is a ritual gathering of group members accompanied by music, prayer and the recitation of holy texts. The members of these communities are also expected to forge bonds through a system of braye axiretî, which makes them brothers or sisters of the hereafter. Thus, each member acts as a kind of guardian angel, who protects and assists his/her protégé during major life events such as circumcision, marriage and death. All of these groups celebrate the day of the dead (Bêlinde) and fast three days for the prophet Xidir-Elias. This is a celebration, which goes back to the Greek tradition, and which is also practised among Christians, it is called the Gregor day.

One of the earliest Kurdish sources, written in 1695 by Ahmadê Xanî (1650-1706), entitled “Mem û Zîn”, describes some religious ceremonies performed by the Kurds of his time. The ceremonies, which he describes, continue to exist only among the followers of the above-mentioned heterodox religions today.

All Kurds revere nature, but this reverence is much more pronounced among Êzidis, Alevis and the Barzani tribe. Both Êzidis and Barzanis believe in Khudan, a divinity, which represents natural phenomena and protects nature. Members of both groups do not kill black snakes and protect gazelles. Fire plays an important part in the life of all Kurds, because it is deemed sacred, a belief that begins of their earliest worship of the sun.

Êzidis still carry out some rites that were also practised by various ancient Iranians, such as Mithraists and Zoroastrians. The Sun is sacred in Mithraism, which influenced Êzidism. Mithra was born on December 25th as an offspring of the Sun. Êzidis fast three days each year, which coincide with Mithra’s birthday. Sacrificing animals is an important practise among Kurds, but only Êzidis sacrifice bulls. In its pagan origins, the bull died as a sacrifice in order to ensure the generation of all other creatures. The bull-sacrifice was possibly the prototype of animal sacrifices made at the autumn feast of Mithras, which was made in hopes of renewing life and inviting a rainy winter.

Although there are parallels between Êzidism and Zoroastrism, these are two different religions. In both religions, nature is sacred. In Zoroastrism, it is a sin to pollute, abuse and offend the seven sacred elements of: Fire, Water, Earth, Metal, Plants, Animals and Man. The same is true for the elements in Yezidism: Water, Fire, Earth and Air. The four main Yezidi festivals have features in common with Zoroastrian festivals. In Êzidism, however, the ancient tradition apparently persisted, and the autumn Festival of the Assembly became more important than (Newros) the spring New Year, which is the main Zoroastrian festival. Êzidis believe in reincarnation while Zoroastrians believe that life starts at one point and ends at an endless horizon. Zoroastrians believe that on the fourth day after death, the human soul leaves the body and the body remains an empty shell. They were used not to bury their dead because they believe that human corpses pollute the earth. Thus, the deceased lay exposed on the Towers of Silence, dakhmas, in remote locations where they are eaten by scavenger birds. Êzidis instead believe that the tomb is the house of the corpse and his spirit goes to the stars to wait for a new body. Êzidism respects all the animals mentioned in the Mithraic icons, including the bull, snake and scorpion though unlike Êzidism, Zoroastrianism condemns those who sacrifice the bull at the end of September. Zoroaster, himself a priest must have been affiliated originally with an earlier cult, which he was later to condemn. Zoroaster was himself a Pîr.

Perspectives of survival,

Owing to the nature of Êzidi religion, a secular system will help them a great deal to continue practising their rituals and traditions in the countries where they live in the Middle East. The followers of this religion support a democratic system, because democracy means the rule of the majority with the protection of minorities. The waves of Islam are getting stronger in the Middle East and especially in Iraq. Those extremists deny the rights of minorities like Êzidis and Christians. As a result, these minorities continue to leave Iraq and seek refuge in Europe. Almost the entire Êzidi population left Turkey during these last 40 years and immigrated to European countries, especially to Germany. In the Diaspora, we are not optimistic that Êzidis will survive in their new adopted countries, because a Êzidi in the Diaspora is like a rootless tree that needs great care. If one does not take care of a tree’s roots and does not water it continuously, that tree will not grow green leaves, flowers and fruit. A rootless minority in the Diaspora will become hollow and alienated. We need a reformation but without touching the basic elements of this ancient religion which has helped us to survive until now.

After Islam the êzidian religion is the second biggest religion in Iraq. After the attacks on Christian in Iraq, most of them left the country and immigrated to Europe and their number is no more than 400000 (four hundred thousand). Notwithstanding their number the Êzidis are not represented according to their number neither in the Parliament of the central government in Baghdad nor in the Parliament of the Regional government in Kurdistan. At time there are two Êzidi ministers in the Regional government Kurdistan but without active posts. There are three Êzidi Parliament members in Kurdistan and two in Baghdad. Êzidis are not represented in the diplomatic sector or as deputy ministers in Baghdad or in Kurdistan. There are also seldom Êzidi as government officials in the field of military or security officials. The main reason for this defect, according to our own point of view, is that a lot of our Kurdish friends and a majority of Arabs have a bad impression about the Êzidis. Many of them still believe that the Êzidis are devil-worshippers. This bad impression should be corrected. The Êzidis themselves should throw more light on the principles of their religion to show everyone that they are not devil worshippers but pray for the same world God that every monotheist pray for. It is at the same time the duty of the government to develop a new democratic awareness through seminars and show the Iraqi people the new way to freedom, liberalism and living together in the new democratic and federal Iraq.

The main reason for this deficiency and bad representation of the Êzidis in all aspects of life is that they are themselves not well organised neither politically nor on a religious and social level. All these reasons, the current economical crises and the unstable security all over Iraq except in the region of Kurdistan, cause the majority of Êzidi youths to immigrate to Europe to seek asylum, leaving behind young girls and old people. As part of the solution one should work hard to offer those young people the chances of work and employ academics according to their capabilities. Investors should undertake projects. The infrastructure of Êzdian areas should be improved. Such aid in addition to their representation in the central and regional government can stabilize the situation and stop the immigration waves to Europe. All Êzidis are in favour of a constitutional law. They are for the implementation of the principle of Citizenship and equality and finally they support a secular state because the separation between politics and religion is the other face of Democracy.