Philip G. Kreyenbroek

Yezidism is a minority religion that is largely based on tradition rather than scripture. In the homelands - Turkey, Iraq, Syria and Transcaucasia - its world-view is closely connected with local culture, and most easily understood in that context. From the 1960s onwards, an increasing number of Yezidis from Turkey, Iraq and Syria were forced to migrate to Western Europe. After the fall of the Soviet Union many Yezidis from Armenia and Georgia moved to Russia and the Ukraine. This work addresses the question of differences in perception of the religion between Yezidi migrants who grew up in the homeland and those who were mainly socialised in the Diaspora. It is based on extensive qualitative research among Yezidis of different generations in Germany and Russia.

Different Generations Speak about Their Religion

Yezidism in Europe

This text describes the realities of modern Parsi religion through 30 interviews in which urban Parsis belonging to different social milieus and religious schools of thought discuss various aspects of their religious lives. Zoroastrianism, the faith founded by the Iranian prophet Zarathustra, originated around 1000BCE and is widely regarded as the world's first revealed religion. Although the number of its followers declined dramatically in the centuries after the 7th century Islamic conquest of Iran, Zoroastrians survive in Iran to the present day. The other major Zoroastrian community are the Parsis of India, descendants of Zoroastrians who fled Muslim dominion.

Urban Parsis Speak about their Religion

Living Zoroastrianism

Stefan Sperl

The position of the 19 million Kurds is an extremely complex one. Their territory is divided between 5 sovereign states, none of which have a Kurdish majority. They speak widely divergent dialects, and are also divided by religious affiliations and social factors. It has taken the tragic and horrifying events in Iraq this year to bring the Kurds to the centre of the world stage, but their particular problems, and their considerable geo-political importance, have been the source of growing concern and interest during the last two to three decades. There is a remarkable dearth of reliable and up-to-date information about the Kurds, which this book remedies. Its contributors cover social and political issues, legal questions, religion, language, and the modern history of Kurds in Turkey, Iraq, Iran, Syria and the Soviet Union. The Kurds will be an invaluable source of reference for students and specialists in Middle East studies, and those concerned with wider questions of nationalism and cultural identity. It also offers extremely useful background information for those with a professional concern for the numerous Kurdish immigrants and asylum seekers in Western Europe and North America.

A Contemporary Overview

The Kurds

Khalīl Jindī

Khalil Jindy Rashow

Until the late 20th century the West was unaware of the existence of an extensive corpus of Yezidi religious texts. These were traditionally transmitted orally, and were kept secret from outsiders. It was not until the 1970s that a few Yezidi intellectuals began to commit these texts to writing. These first publications included only specimens of the most prestigious genres, which for a time were thought to be representative of Yezidi religious literature as a whole. It was later discovered, however, that this literature was far richer. Furthermore it became clear that an understanding of Yezidi oral culture as a whole was indispensable for a proper understanding of the religious texts.The present work offers the reader a representative selection of the main genres of Yezidi religious texts, with translation and commentary. The texts are intended, moreover, to cover the topics most often addressed in the Yezidi religious tradition.The first introductory chapter aims to introduce the reader to the Yezidi community's history, aspects of its religion, and its social structures and institutions. The next chapter focuses on some of the implications of the oral transmission of this literature and on its contents, especially the sacred history of Yezidism. The third chapter discusses aspects of orality and the transition to written culture, questions of performance and reception, and the formal characteristics of the various types of texts.

Philip G. Kreyenbroek

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