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The present study attempts to explore how death and beliefs fashion burial spaces. Building on in-depth interviews, we investigate Yazidis' images and symbols employed in their cemeteries and how those materials carry traces of their beliefs and cultural practices. To put it another way, we attempt to expound on the belief practices of Yazidis, the smallest minority indigenous to Turkey, through their cemeteries with the help of the visual ethnography approach. Accordingly, we collected the data through interviews with 14 Yazidis living in 5 different villages of Batman and Siirt provinces and observations in four cemeteries. The distinct contribution of this study may root in its addressing of how funeral rituals and symbols play a role in maintaining community memory in beliefs. Our findings suggest that religious memory plays a significant role in preserving religious culture and keeping the past alive. [ABSTRACT FROM AUTHOR]

In recent years Islamic terrorism has manifested itself with an unexpectedly destructive force. Even though in most cases it started locally, it has spread its terror over the whole world. In August 2014, when troops of the self-proclaimed "Islamic State" invaded areas of northern Iraq, they turned on the long-established religious minorities in the area with tremendous brutality, especially toward the Yazidi religious minority. Huge numbers of men were executed, and women and children were abducted and subjected to sexual violence. In an attempt at systematic destruction of the Yazidi community, the religious minority was to be eliminated and the will of the victims broken. The medical and mental health issues of the resulting from the combined subjective, collective, and cultural traumas, last not least followed by the migrant and refugee crisis, are extraordinary and need new and wise concepts of integrated medical care. [ABSTRACT FROM AUTHOR]

Studying the history of minorities in Iraq has been an important field of interest for many scholars. This study (The Role of British diplomats in Yazidis Affairs in Iraq1932- 1939) is an attempt to present and analyze the role of the British diplomats towards the affairs relating to Yazidi minority in Iraq during a very important period in the latter’s cotemporary history. The Yazidis who had been living in Sinjar a sub-district of Mosul in northern Iraq had been in continuous conflict with Ottoman authorities . This was partly due to their refusal to perform mandatory military service, (compulsory conscription,) and paying taxes. Ottoman campaigns were conducted against them to subjugate them by force to Ottoman rule. This was the reason for their isolating themselves in the mountainous area far from the city center. When British had developed an influence in Iraq an opportunity was presented to the Yazidis to defend themselves. Their leaders asked British authorities to defend their interests and to help them get rid of the oppression of the Ottomans. For the purpose of establishing British influence among the Yazidis , the former called the Yazidi leaders to hold a conference and issue a plea to the British authorities in Iraq to include them under British protection. Britain was planning to set up a Yazidi princedom in Sinjar to serve as a buffer between Iraq and Syria, kipping Frances away from oil field.

The communication and interactions of the Midyat Yazidis, who are open to the influence of different religions and cultures and are predominantly guided by oral tradition, with other communities in the region with different religions and beliefs, are subjects in need of elucidation. In this context, the "Circumcision Ceremony and Spiritual Brotherhood" practices developed by the Yazidis living in Midyat district and villages, with other Muslim groups, have been examined using observation and interview techniques. The interviews were conducted with Yazidis who had lived in European countries for a period and returned, now residing in the villages they had built. These individuals are permanent residents in their settlements, over a certain age, and members who have not change Yazidi belief. The circumcision considered an important religious practice in Yazidi society, has been transformed into a significant tool for interaction with other groups. So much so that among the Yazidis living in the Midyat region, it has been concluded that circumcision, considered sacred, and the institution of spiritual brotherhood it brings with it, serve not only to establish friendly relations between families but also have two other important functions. The effective factors here have been the effort of Yazidis to prevent marriages with other groups based on the principle that a Yazidi can only marry another Yazidi and the connection of death with religion. Thus, spiritual brotherhood has been used both as a shield for strategic alliances and as an alternative way to fulfill the responsibility of burying the deceased in the land where they were born, which is a religious ritual. [ABSTRACT FROM AUTHOR]

Studying the history of minorities in Iraq has been an important field of interest for many scholars. This study (The Role of British Diplomats in Yazidis Affairs in Iraq, 1932–1939) is an attempt to present and analyze the role of the British diplomats toward the affairs relating to the Yazidi minority in Iraq during a very important period in the latter’s cotemporary history. The Yazidis, who had been living in Sinjar, a sub-district of Mosul in northern Iraq, had been in continuous conflict with Ottoman authorities. This was partly due to their refusal to perform mandatory military service (compulsory conscription) and pay taxes. Ottoman campaigns were conducted against them to subjugate them by force to Ottoman rule. This was the reason for their isolating themselves in a mountainous area far from the city center. When the British developed influence in Iraq, an opportunity was presented to the Yazidis to defend themselves. Their leaders asked British authorities to defend their interests and to help them get rid of the oppression of the Ottomans. For the purpose of establishing British influence among the Yazidis, the former called the Yazidi leaders to hold a conference and issue a plea to the British authorities in Iraq to include them under British protection. Britain was planning to set up a Yazidi princedom in Sinjar to serve as a buffer between Iraq and Syria, kipping the French away from oil fields. [ABSTRACT FROM AUTHOR]

In the present paper, Murad's memoir, The Last Girl, is scrutinized through the lens of Resistance Literature theories. First introduced by Kanafani (1966) and adapted by scholars such as Harlow (1987) and Sangari (1389 [2010 A. D.]), Resistance Literature has come to constitute pieces of writing that are written during or after a conflict by people experiencing life under the oppressive power. For Harlow and Sangari, what is of utmost importance is the accounts of war experience pictured by civilians from all walks of life. With the Syrian war with the ISIS escalating in 2011 and its consequent overflow into Iraq, the extremist terrorists brought the war to the doorsteps of ordinary people, massacring men and leaving women to deal with the aftermath. The Last Girl is Nadia Murad's retelling of life under the ISIS as a Yazidi-Iraqi woman. At first glance, Murad pictures a sad, yet vivid image of the Yazidi genocide by the ISIS. However, in a deeper analysis of the text, one finds how being ripped apart from family, utterly displaced, terrorized and raped can also shape a rather stronger, resistant person. By applying Harlow and Sangari's theories of Resistance to Murad's memoir, what is manifested is the way in which being appointed to various kinds of terror in war-time can create a more resistant self in someone. [ABSTRACT FROM AUTHOR]

The issue of women's criminology in the field of criminological studies at the national and international levels is critical. In the December 20, 1993 statement, violence against women and its examples were set out for the first time, and then in other international documents, violence against women was identified as a violation of human rights. In international documents, including the Statute of the International Criminal Court and the Geneva Conventions of 1949, the African Charter of Human Rights, the discussion of violence against women such as forced marriage, forced prostitution, trafficking of women and girls, etc. have been discussed. One of the most important manifestations of violence against women in recent years has been the actions of ISIS forces against Yazidi women in the Iraqi city of Sinjar in 2014. In 2016, the United Nations Commission of Inquiry announced that ISIS committed genocide against the Yazidi minority. Later, in 2017, the Security Council released resolution 2379, which laid the groundwork for an Iraqi government investigation into ISIS's crimes. This analytical-interpretive research has used library studies in international documents and Iraqi law, to investigate violence against victimized Yazidi women with a focus on violations of sexual freedom and actions that disrupt reproductive autonomy. The findings show that in accordance with the Yazidi Survivors Protection Act approved in Iraq in 2021, mass killings (men, women, and children), female slavery, and sexual violence against Yazidi women and girls were abolished. Attention to the particular intention and motivation of the perpetrator of these acts is considered a crime against humanity and a crime of genocide. Violence against women occurs in most countries around the world, but the actions of ISIS are considered to be one of the most widespread acts of violence in the past century. The ISIS group has committed genocide through sexual violence against the Yazidi minority, and the International Criminal Court can prosecute this crime based on personal jurisdiction or referral by the Security Council. [ABSTRACT FROM AUTHOR]

Abstract Background Yazidi survivors of a 2014 genocidal attack by the self-proclaimed Islamic State of Iraq and Syria (ISIS) have complex medical and mental health needs in the perinatal and postpartum period. Few studies have assessed perinatal mental health needs for this population of women who are living in camps for Internally Displaced Persons (IDP) in the Kurdistan Region of Iraq (KRI). Methods The specific aim of this formative cross-sectional study was to assess the prevalence of perinatal depressive symptoms, specifically the risk of perinatal depression symptoms, among a purposive sample of Yazidi women living in camps for internally displaced persons in the Kurdistan region of Iraq. One hundred twenty-two pregnant and recently postpartum (10), and 53% (n=65) of all participants were at risk of moderate to severe depression (EPDS >12). Thoughts of self-harm (EPDS item 10) were reported among 97% (n=118) of participants. Logistic regression analysis indicated that increased risk of perinatal depressive symptoms was significantly associated with reports of health problems during pregnancy (OR=3.22, 95% [CI]:1.08-9.61) and marital status (OR=16.00; 95% [CI]: 0.42-0.50). Age (OR= 0.84; 95% [CI]: 0.75–0.94) and level of education (OR=0.15; 95% [CI]: 0.42-0.50) had protective effects. Conclusions Rates of perinatal depressive symptoms risk among internally displaced Yazid pregnant and postpartum women are higher than the general Kurdish-speaking population in Iraq (28.4%). Culturally responsive trauma informed perinatal and postpartum care services, which include both community-based and clinical strategies for perinatal depressive symptoms and suicide prevention for this population, are critically needed.

Background: The genocide against the Yazidis by the Islamic State of Iraq and Al-Sham (ISIS) in the Sinjar area of Northern Iraq has costed many lives and has also caused a psychological long-term impact in this minority. This impact can be seen among individual survivors. Additionally, there is a large number of direct and indirect victims and for this reason, the impact can also be observed on the level of the group and society in this region at large. Methodology: The research examines three different population groups (Yazidis members who had been exposed to violence by terrorist group actions, those not exposed to this experience as they were living in an area not directly exposed to ISIS violence, and a control group of non – Yazidi general population members). In total, 425 participants (age range 15–78) took part in the study and participated in interviews using standard scales to measure general physical and mental health. Results: The results demonstrate that psychological stress and suicidality are higher among the Yazidis survivors of violence than in the other Yazidi participants. Conclusion: Psychological disorders after a genocide and war in post-conflict populations should receive more attention in the planning of mental health care and prevention and should be seen as a major problem, especially in camp settings and displaced persons besides the usual increased prevalence of posttraumatic stress and other disorders covered by research so far in this context. [ABSTRACT FROM AUTHOR]

Yazidis have maintained their existence in different geographies of Anatolia, Iran, Russia and the Middle East for centuries. In this study, issues such as Yazidi tribes in the Ottoman society in the XIXth century, the beliefs of these tribes, the places where they lived, the uprisings they raised, the violations of the Ottoman borders by Yazidis in the Russian lands, and the Ottoman policy of Islamisation of Yazidis will be discussed. In the study, the historical research method, sampling method and document-content analysis technique were used among qualitative research methods. In the qualitative research method, it is necessary to meticulously collect documents, and carefully analyse and interpret them in order to provide reliable and concrete solutions to the problems identified about the researched subject. In this direction, the sections on Yazidi tribes, their populations, the places where they lived, their relations with the state and the surrounding tribes in Ottoman archival documents covering the XIXth century, kadi notebooks and research-study works were identified, and these sections were analysed after careful analysis and presented to the service of the scientific world. Although some studies have been conducted on Yazidis in the literature, it has been determined that some important Ottoman archival documents related to the tribes have not been used in these studies. It is thought that these archive documents, which have been identified and transcribed and evaluated by us, will contribute to the field. [ABSTRACT FROM AUTHOR]

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Abstract Background Yazidis in the Kurdistan Region of Iraq have been exposed to recurrent traumatic experiences associated with genocide and gender-based violence (GBV). In 2014, ISIS perpetrated another genocide against the Yazidi community of Sinjar. Women and girls were held captive, raped and beaten. Many have been forced into displacement. Rates of post-traumatic stress disorder (PTSD) and suicide are high. Limited research has evaluated interventions delivered to this population. Methods This review explores how the global evidence on psychosocial interventions for female survivors of conflict-related sexual violence applies to the context of the female Yazidi population. We used a realist review to explore mechanisms underpinning complex psychosocial interventions delivered to internally displaced, conflict-affected females. Findings were cross-referenced with eight realist, semi-structured interviews with stakeholders who deliver interventions to female Yazidis in the Kurdistan Region of Iraq. Interviews also allowed us to explore the impact of COVID-19 on effectiveness of interventions. Results Seven mechanisms underpinned positive mental health outcomes (reduced PTSD, depression, anxiety, suicidal ideation): safe spaces, a strong therapeutic relationship, social connection, mental health literacy, cultural-competency, gender-matching and empowerment. Interviews confirmed relevance and applicability of mechanisms to the displaced female Yazidi population. Interviews also reported increased PTSD, depression, suicide and flashbacks since the start of the COVID-19 pandemic, with significant disruptions to interventions. Conclusion COVID-19 is just one of many challenges in the implementation and delivery of interventions. Responding to the mental health needs of female Yazidis exposed to chronic collective violence requires recognition of their sociocultural context and everyday experiences.

BackgroundThe genocide against the Yazidis by the Islamic State of Iraq and Al-Sham (ISIS) in the Sinjar area of Northern Iraq has costed many lives and has also caused a psychological long-term impact in this minority. This impact can be seen among individual survivors. Additionally, there is a large number of direct and indirect victims and for this reason, the impact can also be observed on the level of the group and society in this region at large.MethodologyThe research examines three different population groups (Yazidis members who had been exposed to violence by terrorist group actions, those not exposed to this experience as they were living in an area not directly exposed to ISIS violence, and a control group of non – Yazidi general population members). In total, 425 participants (age range 15–78) took part in the study and participated in interviews using standard scales to measure general physical and mental health.ResultsThe results demonstrate that psychological stress and suicidality are higher among the Yazidis survivors of violence than in the other Yazidi participants.ConclusionPsychological disorders after a genocide and war in post-conflict populations should receive more attention in the planning of mental health care and prevention and should be seen as a major problem, especially in camp settings and displaced persons besides the usual increased prevalence of posttraumatic stress and other disorders covered by research so far in this context.

Background: Yazidi survivors of a 2014 genocidal attack by the self-proclaimed Islamic State of Iraq and Syria (ISIS) have complex medical and mental health needs in the perinatal and postpartum period. Few studies have assessed perinatal mental health needs for this population of women who are living in camps for Internally Displaced Persons (IDP) in the Kurdistan Region of Iraq (KRI).Methods: The specific aim of this formative cross-sectional study was to assess the prevalence of perinatal depressive symptoms, specifically the risk of perinatal depression symptoms, among a purposive sample of Yazidi women living in camps for internally displaced persons in the Kurdistan region of Iraq. One hundred twenty-two pregnant and recently postpartum (<1 year) Yazidi women completed a Kurdish-language version of the Edinburgh Postnatal Depression Scale (EPDS) questionnaire. Pregnant and postpartum participants' responses were analyzed together, in order to assess an overall combined risk of perinatal mental health issues for the study population. Logistic regression analyses were used to measure the association of participant characteristics with an elevated risk of perinatal depressive symptoms.Results: Participants were 17-45 years of age (mean 32 years, SD 7.63) Among the 122 women, 67.2% (n=82) were pregnant and 32.8% (n=40) were <1 year postpartum. Overall, 78% (n=95) of participants were at an elevated risk of depression (EPDS >10), and 53% (n=65) of all participants were at risk of moderate to severe depression (EPDS >12). Thoughts of self-harm (EPDS item 10) were reported among 97% (n=118) of participants. Logistic regression analysis indicated that increased risk of perinatal depressive symptoms was significantly associated with reports of health problems during pregnancy (OR=3.22, 95% [CI]:1.08-9.61) and marital status (OR=16.00; 95% [CI]: 0.42-0.50). Age (OR= 0.84; 95% [CI]: 0.75-0.94) and level of education (OR=0.15; 95% [CI]: 0.42-0.50) had protective effects.Conclusions: Rates of perinatal depressive symptoms risk among internally displaced Yazid pregnant and postpartum women are higher than the general Kurdish-speaking population in Iraq (28.4%). Culturally responsive trauma informed perinatal and postpartum care services, which include both community-based and clinical strategies for perinatal depressive symptoms and suicide prevention for this population, are critically needed. [ABSTRACT FROM AUTHOR]

The last decade has seen an overall increase in mass atrocity crimes being committed by non-state actors, including terrorist groups. A key strength of R2P Pillar Two Protection Assistance lies in its potential for addressing imminent threats of mass atrocity posed by such groups. This article discusses the scope and legitimacy of R2P Pillar Two, its application to non-state actors, and the conditions that enabled limited protection assistance action to be effectively rendered in response to the impending genocide of 40,000 Yazidis trapped on Mount Sinjar in northern Iraq in 2014. [ABSTRACT FROM AUTHOR]

Abstract Background In 2014 the Islamic State of Iraq and Syria (ISIS) undertook a systematic and deliberate campaign against minority groups and non-Sunni Muslim communities. Amongst some of the greatest atrocities were those targeted towards Yazidi communities and in particular their women. The mental health outcomes of those women held in captivity requires investigation. This study sought to examine and compare levels of general psychological distress, depression, generalized anxiety, posttraumatic stress disorder (PTSD) and self-reported suicidal thoughts and behaviors amongst Yazidi women held in captivity compared with those without such experiences. Method Between January to May 2019, a total 348 Yazidi women located in internal displaced person (IDP) camps were interviewed. Of these 348, 139 females were survivors of ISIS captivity. Measures used included Kessler Psychological Distress Scale (K10), Patient Health Questionnaire (PHQ-9), Generalized Anxiety Disorder (GAD-7), and Harvard Trauma Questionnaire part IV (HTQ part IV). Results Formerly enslaved Yazidi females showed a significantly higher prevalence of severe mental distress (97.1%; P

Rape has been used as a tool of war throughout the history of mankind. With the establishment of the International Criminal Court, rape was included in the Rome Statute, being internationally recognized as a war crime, a crime against humanity and a means to commit genocide. The Islamic State of Iraq and Syria, in its war to establish the caliphate, has carried out a campaign of sexual violence against women of religious minorities such as the Yazidi. This article examines the evolution of the definition of rape in International Criminal Law and applies the current definition to the crimes committed by ISIS against the Yazidi. The study assesses the elements of the actus reus of genocide and considers that the actions carried out by the Islamic State towards the Yazidi could qualify as a genocide by means of rape.

Abstract Background Traumatic war experiences, like the ones the Yazidi had to undergo due to the attack of the so-called Islamic State (ISIS) in August 2014, are often followed by psychological consequences such as posttraumatic stress disorder (PTSD) and depression. A more detailed analysis of such specific survivor groups is needed, to develop and implement appropriate reparation and support measures. Methods In this study, 194 Yazidi women were examined. PTSD was assessed using the Essen Trauma Inventory (ETI) and depression using Beck’s Depression Inventory (BDI-II). The potential traumatic event (PTE) and further influential factors were compared between participants with PTSD and those with PTSD and depression, using inferential statistics. Results Panticipants showed high rates in prevalence and comorbidity for PTSD and depression. Those diagnosed with comorbid PTSD and depression experienced a higher number of PTEs and had been captured more often and for longer compared to those with PTSD. The number of PTEs experienced was then used to predict comorbid PTSD and depression. Conclusion Further research should consider the specific situation and the cultural expression of the Yazidi.

Background: Yazidis in the Kurdistan Region of Iraq have been exposed to recurrent traumatic experiences associated with genocide and gender-based violence (GBV). In 2014, ISIS perpetrated another genocide against the Yazidi community of Sinjar. Women and girls were held captive, raped and beaten. Many have been forced into displacement. Rates of post-traumatic stress disorder (PTSD) and suicide are high. Limited research has evaluated interventions delivered to this population. Methods: This review explores how the global evidence on psychosocial interventions for female survivors of conflict-related sexual violence applies to the context of the female Yazidi population. We used a realist review to explore mechanisms underpinning complex psychosocial interventions delivered to internally displaced, conflict-affected females. Findings were cross-referenced with eight realist, semi-structured interviews with stakeholders who deliver interventions to female Yazidis in the Kurdistan Region of Iraq. Interviews also allowed us to explore the impact of COVID-19 on effectiveness of interventions. Results: Seven mechanisms underpinned positive mental health outcomes (reduced PTSD, depression, anxiety, suicidal ideation): safe spaces, a strong therapeutic relationship, social connection, mental health literacy, cultural-competency, gender-matching and empowerment. Interviews confirmed relevance and applicability of mechanisms to the displaced female Yazidi population. Interviews also reported increased PTSD, depression, suicide and flashbacks since the start of the COVID-19 pandemic, with significant disruptions to interventions. Conclusion: COVID-19 is just one of many challenges in the implementation and delivery of interventions. Responding to the mental health needs of female Yazidis exposed to chronic collective violence requires recognition of their sociocultural context and everyday experiences. [ABSTRACT FROM AUTHOR]

Abstract: This study aimed to explore the levels of resilience and hope among Yazidi women who survived captivity by Islamic State of Iraq and Syria (ISIS) and to examine its relationship with posttraumatic stress disorder (PTSD), generalized anxiety, and depressive symptoms. In this cross-sectional study, 139 formerly enslaved Yazidi women were assessed. The mean scores of resilience and hope were below the suggested cutoff means (M = 2.47, SD = 0.48, R = 1-5) and (M = 31.6, SD = 11.7, R = 8-64), respectively. Sociodemographic variables were not related to resilience and hope, other than those women who stayed in captivity for more than a 3-year period who reported significantly lower levels of hope (M = 28.36, SD = 11.69). Formerly enslaved Yazidi women who display higher levels of PTSD, generalized anxiety, and depression exhibit significantly lower levels of resilience and hope. Resilience and hope are therefore important concepts to explore in traumatized populations. [ABSTRACT FROM AUTHOR]

Cagots and Yazidis are two peoples united by the same fate, that of the scapegoat. Considered sons of Lucifer, Iblis for Muslims, they have been victims of persecutions and segregation over centuries. Their obscure origin and their customs, beliefs, traditions, fundamentally shrouded in mystery, have aroused suspicion, distrust and hatred over time. Their existential diversity is at the origin of the "prisons" that were created by the community of the so-called "normal". While the Cagots were lost in the nineteenth century, when their complete and bourgeois integration was achieved, the Yazidis still inhabit Kurdistan, well recognizable and condemned to bear a stigma, that of belonging to a race maudite. [ABSTRACT FROM AUTHOR]

Abstract Background In August 2014, the Islamic State of Iraq and Syria (ISIS), a terrorist organization, attacked the Yazidi’s ancestral homeland in northwestern Iraq. Among other atrocities, they abducted thousands of women and girls and traded many of them into sexual slavery. The aim of this study is to determine the mental health of women and girl survivors of these events in relation to enslavement and experiences with genocide-related events, as well as perceived social rejection in their community. Methods Between February and July 2017, trained local assessors interviewed a sample of 416 Yazidi women and girls (65 of whom had survived sexual enslavement), aged between 17 and 75 years, and living in internally displaced person camps in the Kurdistan Region of Iraq. Post-traumatic stress disorder (PTSD) and depression symptoms were assessed using validated Kurdish versions of standard instruments. Scales for trauma exposure and perceived rejection were developed for the purpose of this study. Results Participants reported a high number of traumatic events. More than 80% of girls and women, and almost all participants who were formerly enslaved, met criteria for a probable DSM-5 PTSD diagnosis. Trauma exposure and enslavement predicted poor mental health. In addition, among formerly enslaved girls and women, perceived social rejection in their community mediated the relationship between traumatic enslavement events and depression symptoms. Conclusions In a context of maximum adversity, enslavement and war-related events contribute to high levels of PTSD and depression. Perceived social rejection seems to play a role in the relationship between trauma exposure and mental health among abducted genocide survivors. Providing psychosocial support and treatment for Yazidi people is essential and urgently required.

Despite rape being a war tool used in many disputes, it has long been considered a byproduct of conflict. It was not until the 20th century that rape was explicitly set out as a distinct war crime and the concept of genocidal rape entered international conscience. The Yazidi genocide is a clear example of how systemic rape is used as a genocidal tool to intentionally destroy the Yazidi ethnic and religious group in whole or in part. The purpose of this paper is to examine the use of rape as a genocidal tool by studying the case of the Yazidi conflict. The first section outlines the progress that has been made in the international legal sphere in terms of codifying rape as a war crime. I then present the details of the conflict to highlight the way rape was central to the success of the Islamic States' (ISIS) violent campaign against the Yazidi minority. Finally, I conclude by arguing ISIS' mass rape agenda first within the parameters of genocide. [ABSTRACT FROM AUTHOR]

Background: Traumatic war experiences, like the ones the Yazidi had to undergo due to the attack of the so-called Islamic State (ISIS) in August 2014, are often followed by psychological consequences such as posttraumatic stress disorder (PTSD) and depression. A more detailed analysis of such specific survivor groups is needed, to develop and implement appropriate reparation and support measures. Methods: In this study, 194 Yazidi women were examined. PTSD was assessed using the Essen Trauma Inventory (ETI) and depression using Beck's Depression Inventory (BDI-II). The potential traumatic event (PTE) and further influential factors were compared between participants with PTSD and those with PTSD and depression, using inferential statistics. Results: Panticipants showed high rates in prevalence and comorbidity for PTSD and depression. Those diagnosed with comorbid PTSD and depression experienced a higher number of PTEs and had been captured more often and for longer compared to those with PTSD. The number of PTEs experienced was then used to predict comorbid PTSD and depression. Conclusion: Further research should consider the specific situation and the cultural expression of the Yazidi. [ABSTRACT FROM AUTHOR]

Yazidism / Azidism is a highly controversial religious structure. The main focus of the discussions is whether it was an ancient religion or it emerged by evolving from a sufi orders in the form of Ahl al-Sunnah. In the research, those two following documents will be held in order to shed some light on this matter: a fatwa, titled as "Kelimât fî Beyâni Mezhebi't-Tâ'ifeti'l-Yezîdiyye ve Hukmihim ve Hukmi'l-Emvâli'l-Kâ'ini bi Eydîhim", given by Mawlana Sâlih al-Kurdî in XVIth century and the response to this fatwa by Mawlana Muhammad Barkî who is a great scholar originated from Merivan, which is within the borders of Iran at present, and lived in Bitlis for a while during IVth Sharaf Khan period (1504-1534); and also the evaluations of these two scholars will be examined regarding on Yazidis and the possesions of them. The intended purpose of this study is to analyze how this community was named, its religious status, what beliefs about the sacred places and the religious leaders it had, whether there are parallel aspects with the ancient beliefs, Yazidi sects in terms of their beliefs, how Yazidis look into the principles of Islamic beliefs, sharia, the rituals, clerics, whether it had a relationship with Islam in the XVIth century, through these two documents. [ABSTRACT FROM AUTHOR]

In 2014, the Islamic State (IS) group launched a genocidal campaign against the Yazidis in Northern Iraq. IS used varied means to attack and fragment the Yazidi community: massacre of men; indoctrination and training of young boys; forced conversion of families; and kidnapping, enslavement, and rape of women and girls. Academic and policy attention has predominantly focused on IS' sexual violence and rape of young Yazidi women and girls. This has led to the accounts of other female captives – namely, older women and undivided families – being overlooked or undervalued, excluding important elements of IS's broader strategy of persecution. This paper analyses women's varied experiences of captivity to reveal a fragmented population of female captives and seeks to demonstrates that IS exploited Yazidism's religious and sociocultural customs to ensure that the impacts of its genocide – for the women themselves and the wider Yazidi community – continue beyond liberation. It concludes that although progress has been made to cope with trauma, displacement, and abuse, the community remains both physically and culturally fragmented. [ABSTRACT FROM AUTHOR]

Abstract In recent years, Islamic terrorism has manifested itself with an unexpectedly destructive force. Despite the fact that Islamic terrorism commences locally in most cases, it has spread its terror worldwide. In August 2014, when troops of the self-proclaimed ‘Islamic State’ conquered areas of northern Iraq, they turned on the long-established religious minorities in the area with tremendous brutality, especially towards the Yazidis. Vast numbers of men were executed, and women and children were abducted and willfully subjected to sexual violence. With the aim of systematic destruction of the Yazidi community, the religious minority was to be eliminated and the will of the victims broken. The medical and mental health issues arising from the combination of subjective, collective, and cultural traumatization, as well as the subsequent migrant and refugee crisis, are therefore extraordinary and require novel and wise concepts of integrated medical care.

Based on Islamic State (IS)'s own writings and images, this article seeks to understand the type of power wielded by IS. Focusing on IS's views and treatment of women, we conduct a textual analysis of IS's online English-language magazine Dabiq. Interpreting our findings through a theoretical framework combining the work of Michel Foucault, Giorgio Agamben, and Achille Mbembe on biopolitics and necropolitics, we theorize IS's gendered biopolitical power. IS is obsessed with microregulating all aspects of Sunni Muslim women's lives, imposing a strict dress code and a regime of gender segregation and ensuring women's subjugation to men in the private and public domains. However, for non-Muslim Yazidi women, IS's sovereign power manifests itself in the subjection of captured Yazidi women to a "state of exception," reducing their lives to its bare biological minimum. Our comparative analysis of IS's treatment of Sunni and Yazidi women enables us to identify shifts and overlaps between biopolitical and necropolitical power. [ABSTRACT FROM AUTHOR]

The aspirations of religious minorities in Iraq for becoming recognized ethnonationalist entities have rarely been investigated from a historical perspective, particularly in the case of the Yazidis. This article addresses changing attitudes about the Yazidi religious minority identity across different historical periods. Yazidi identity is examined as an ancillary undercurrent to the ethnonationalist identity conflict between the central government of Iraq and the Kurdish movement. This contrasts with identity as a religious minority in prior eras, when religious minorities preserved their distinct core identities based on their own social and religious customs and idiosyncrasies, making them self-defining communities bound together by coherent religious identities. In the case of the Yazidi minority, despite the multiplicity of theories and hypotheses about the origins of the Yazidi people and their national and ethnic affiliations and increasing rumors about Yazidis related to their existence as a potential sub-ethnicity or ethno-religion, the important truth is that Yazidis consider themselves religiously, culturally, and historically distinct from other ethnonationalist groups and communities in Iraq. [ABSTRACT FROM AUTHOR]

Background Internally displaced persons (IDP) camps are still home to a large number of female survivors of the Yazidi genocide carried out in Iraq in 2014 by the Islamic organization known as the Islamic State of Iraq and Syria (ISIS). Many of these women suffer from a persistent form of post-traumatic stress disorder (PTSD), which can last for many years. On the other hand, little is known about the intricate etiology of PTSD. Objectives In this observational cross-sectional study, the biochemical parameters, including inflammatory and oxidative stress (OXS) markers, were evaluated in two groups: the case group (women with newly diagnosed PTSD) and the control group (apparently healthy women). Furthermore, how the environment impacts the biochemical and OXS parameters of people not diagnosed with PTSD but living in IDP camps was also analyzed. Materials and methods The PTSD group (n=55, age=30.0 years) was made up of women survivors of genocide-related events living in IDP camps in the Kurdistan region of Iraq. The studied parameters in the PTSD group have been compared to two healthy control groups: (1) internal control group (n=55, age=28.1 years): healthy women living inside the IDP camps; and (2) external control group (n=55, age=28.3 years): healthy women living outside the IDP camps. The diagnosis of PTSD was conducted using a validated Kurdish version of the PTSD Diagnostic and Statistical Manual of Mental Disorders, Fifth Edition (DSM-5) (PCL-5) scale. Blood samples were collected to determine the level of glycated hemoglobin (HbA1c) and the concentrations of fasting serum glucose (FSG), C-reactive protein (CRP), ceruloplasmin (CP), 8-hydroxydeoxyguanosine (8-OHdG), glutathione (GSH), malondialdehyde (MDA), protein carbonyls (PC), and catalase (CAT) activity. Results Women with PTSD presented increased values of FSG (4.41%, p<0.05), HbA1c (4.74%, p<0.05), and CRP (114.29%, p<0.05), as well as increased levels of 8-OHdG (185.97%, p<0.001), CP (27.08%, p<0.001), MDA (141.97%, p<0.001), and PC (63.01%, p<0.001), besides increased CAT activity (121.5%, p<0.001), when compared with the control groups. A significant reduction of GSH (-20.33%, p<0.05) was observed in PTSD patients as compared to the external control group. In relation to the internal control group, women diagnosed with PTSD presented significantly increased levels of FSG (3.88%, p<0.05), HbA1c (2.83%, p<0.05), CRP (77.97%, p<0.05), and PC (41.3%, p<0.05), as well as increased levels of 8-OHdG (118.84%, p<0.001), CP (22.72%, p<0.001), MDA (90.67%, p<0.001), and CAT activity (55.31%, p<0.001). Healthy individuals residing in IDP camps, compared with external healthy control, presented significantly elevated levels of 8-OHdG (30.68%, p<0.001), MDA (26.91%, p<0.001), PC (15.37%, p<0.001), and CAT activity (42.62%, p<0.001). Conclusion Our findings indicate that PTSD significantly influences glycemic, inflammatory, oxidant, and antioxidant parameters, as evidenced by increased levels of FSG, HbA1C, CRP, PC, MDA, 8-OHdG, and CP, as well as increased CAT activity and a reduced GSH concentration in the PTSD group in comparison to the external control group. Additionally, our results suggest that the environmental context in IDP camps by itself can potentially affect oxidant and antioxidant parameters, as evidenced by the increased concentrations of 8-OHdG, MDA, and PC and increased CAT activity found in individuals not diagnosed with PTSD but living inside the camps., Competing Interests: The authors have declared that no competing interests exist., (Copyright © 2024, Hasan et al.)

In XIII Century, serious conflict and crisis period were experienced after Mongol invasion; a lot of religious movements of sects and tarikah emerged depending on the period’s social structure. In this article, especially, we’ll compare and evaluate that Nusayris, Ahl-i Haqq and Yazidi’s some basic acceptance with Bektashi and Other nomadic groups’belief taking into account the formation of this sects (Nusayris, Ahl-i Haqq and Yazidi) which had emerged in Southeast Region, Northern Iraq and Syria. In this article, especially, well evaluate the smiliarity of Sultan Sohak who had founded Ahl-i Haqq, with Baba ishak, these grup’s theoretics of creation and idea of God

This paper explores the response of the international community to the atrocities perpetrated by Daesh in Syria and Iraq. The paper focuses on the crime of genocide and the recognition of the crime by several international institutions and states. Within this discourse, we argue that the Christian minorities should be included as victims of the Daesh genocide. The paper finds that the international community failed to respond to the Daesh atrocities adequately and explores the legal options to ensure that the Daesh fighters are brought to justice. The paper considers the legacy of previous responses to mass atrocities and explores their plausibility. The paper further scrutinizes the progress made to date to bring Daesh to justice and considers other options how the criminal justice can be achieved. [ABSTRACT FROM AUTHOR]

Objectives: The aim of this study was to improve understanding of the relationship between music practice and the wellbeing of young refugees, by examining the perspectives of Yazidi music participants aged 11–18. Design: Focused exploratory case study design, informed by the Ottawa Charter for Health Promotion which provided the conceptual framework for the research. Setting: A camp in northern Greece, where people from Iraq and Syria had been living for up to a year. Method: Data were collected over a 5-week period through participant observation of individual music lessons and group music workshops involving between 3–12 participants. In addition, semi-structured interviews were conducted with a sub-sample of six participants (three boys and three girls) aged 11–18. Results: Findings indicate that activities involving music practice can impact positively on young people's wellbeing, enabling the development of emotional expression, improved social relations, self-knowledge and positive self-identification, and a sense of agency. Conclusion: The positive impacts of music practice noted here suggest it has the potential to be a promising health promotion approach for young refugees, by helping to develop supportive environments, through which community action can be strengthened and personal skills developed. [ABSTRACT FROM AUTHOR]

Introduction: A large number of refugees suffer from mental disorders such as post-traumatic stress disorder (PTSD). In the context of a special quota project, 1100 Yazidi women from Northern Iraq who had suffered extreme violence by the so-called Islamic State (IS) were brought to Germany to receive specialized treatment. This study aims to investigate the psychological burden and trauma-related symptoms of these female IS-victims from the perspectives of their care providers. Material and methods: Care providers with various professional backgrounds (N = 96) were asked to complete a self-developed questionnaire on a Likert-type scale ranging from 1 (very low) to 7 (very high) analyzing the psychological burden and trauma-related symptoms of the IS-traumatized women since their arrival in Germany. We controlled for potential confounders, namely the care providers' personal experiences of trauma and flight, by using chi-square tests. Results: The mean psychological burden for the whole period in Germany as perceived by care providers was M = 5.51 (SD = 0.94). As the main factors of distress the care providers reported: worries about family members in Iraq (M = 6.69; SD = 0.69), worries about relatives' possibilities to be granted asylum in Germany (M = 6.62; SD = 0.68), and uncertainties regarding their future (M = 5.89; SD = 1.02). The most prominent trauma-related psychological symptoms were nightmares (M = 6.43; SD = 0.54). The care providers reported that somatic complaints have been present among the refugees in the following manifestation: pain (M = 6.24; SD = 1.08), gastrointestinal complaints (M = 4.62; SD = 1.62), and dizziness (M = 4.40; SD = 1.59). The care providers' personal experiences of trauma and flight had no significant influence on their response behavior. Discussion: Care providers working with IS-traumatized female refugees evaluate the psychological burden and trauma-related somatic and psychological symptom loads of their clients as very high. The results of this study provide important information about the perceptions of care providers working in a refugee-services context and may provide insights for the progression of specialized treatment programs and interventions for highly traumatized refugees and culture-sensitive training programs for their care providers. [ABSTRACT FROM AUTHOR]

Research into the psychological consequences of rape on women in war and warlike situations is limited. The aims of this study were (a) to describe the prevalence and the nature of PTSD symptoms among Yazidi women reporting rape during IS captivity, (b) to describe comorbidity of other psychological disorders, and (c) to examine the risk factors associated with posttraumatic stress disorder.The study included 296 Yazidi women survivors of rape and has been conducted in Germany since January 2016 as part of a special-quota project in the German region of Baden-Wuerttemberg, designed to support the women and children who have escaped after being held hostage by IS.The survivors were recruited into a retrospective, cross-sectional study. Interviews in Germany were done through trained personnel to evaluate the mental health status of raped women.All the investigated women had been raped many times during IS captivity. About 82% of the women were also physically tortured. Of the sample, 67% suffered from somatoform disorder, 53% suffered from depression, 39% from anxiety, and 28% from dissociation. The prevalence of PTSD in those with rape events of more than 20 times was 57% (95% CI = 35.1-65.9%), less than 20 times was 41% (95%, CI = 28.7-4.8% and less than 10 times 39% [95% CI = 28.2-41.8%], respectively.The IS captivity and wartime rapes had deep immediate and long-term consequences on the mental health of women survivors. The high prevalence of PTSD emphasizes the need for culturally sensitive diagnostic and therapeutic services to address the intermediate and long-term consequences of wartime rape. [ABSTRACT FROM AUTHOR]

Introduction: Refugees fleeing persecution, torture, or sexual violence are at high risk of developing both acute and chronic psychological disorders. Systematic violence, as committed against the Yazidi minority in Northern Iraq by the terror organization known as the Islamic State (IS), can be seen as a particularly traumatic burden to the victims, but also to caregivers providing treatments and assistance to them. The intense exposure to traumatic content may cause secondary traumatization in respective caregivers. This study aims (1) to identify the prevalence of secondary traumatization in caregivers working with traumatized women and children from Northern Iraq; (2) to determine the specific distressing factors and resources of the caregivers; as well as (3) to analyze whether caregivers' personal history of trauma or flight, attachment styles, working arrangements as well as support offers qualify as risk or resilience factors for secondary traumatization. Materials and Methods: In this cross-sectional study, N = 84 caregivers (social workers, psychotherapists/physicians, and interpreters) in the context of a Humanitarian Admission Program (HAP) for women and children traumatized by the so called IS were investigated about their work-related burdens and resources. Secondary traumatization was assessed with the Questionnaire for Secondary Traumatization (FST). To identify relevant determinants for secondary traumatization multiple linear regression analyses were performed. Results: Secondary traumatization was present in 22.9% of the participating caregivers, with 8.6% showing a severe symptom load. A personal history of traumatic experiences, a personal history of flight, a higher number of hours per week working in direct contact with refugees as well as a preoccupied attachment style were detected as risk factors for secondary traumatization. A secure attachment style could be identified as a resilience factor for secondary traumatization. Discussion: Caregivers working with traumatized refugees are at high risk of developing secondary traumatization. Based on the findings of this study and theoretical considerations, a framework of classification for different types of trauma-associated psychological burdens of caregivers working with traumatized refugees is proposed. Implications for the training and supervision of professionals in refugee- and trauma-care are discussed. [ABSTRACT FROM AUTHOR]

Objective: It is well-known that refugee children are under risk of psychiatric problems as a consequence of adverse events experienced in the pre and post-migration period. It is estimated that, as the leading country hosting refugees, approximately 1.4 million refugee children are living in Turkey. This study aimed to evaluate emotional and behavioral problems seen among Yazidi children and adolescents who settle in a refugee camp in Turkey. Methods: The researcher contacted the volunteers of the transient education center situated in the camp and reached children attending the center as well as their families. The emotional and behavioral problems were investigated using Arabic form of Strength and Difficulties Questionnaire (SDQ). Results: Our sample consisted of 33 female and 20 male children and adolescents. The mean age was 12.3±1.5 years. The mean residency time in camp was 11.3±2.1 months. The mean number of siblings was 3.9±1.8. 60.4% of fathers and 67.9% of mothers were primary school graduate or less educated. Majority of the children (88.7%) reported that they lost a relative or could not get any information about at least one of them, 58.0% stated they heard the sound of gunshot or explosion, while 39.6% reported they saw the body of a dead or injured person. SDQ scores were higher than threshold for emotional problem in 26.4%, peer problems in 22.6%, hyperactivity problems in 18.8% and conduct problem in 15.0% of children. Total difficulty scores of 15 (28.3%) children were also higher than cut-off value. Conclusion: Results of the study showed that refugee children and adolescents had exposed to many traumatic events and emotional and behavioral problems might be seen in a significant proportion of this group. It is highly recommended to provide psychosocial support in the help and care programs targeting child and adolescent refugees. [ABSTRACT FROM AUTHOR]

Background Former child soldiers are at high risk of developing mental disorders such as post-traumatic stress disorder (PTSD); however, their comprehensive mental health has yet to be examined. Aims This study looks at the prevalence of PTSD, depression and associated risk factors such as disturbed self-esteem among former child soldiers of the so-called 'Islamic State'. Method The psychological effect of traumatic events was assessed in 81 Yazidi children who had been child soldiers for the Islamic State in northern Iraq between 2014 and 2017 for at least 6 months. The children were between 8 and 14 years of age. Thirty-two Yazidi boys and 31 Muslim boys who were not child soldiers in Iraq served as control groups. A structured psychological interview and established psychometric questionnaires were used to assess traumatisation and mental disorders. Results The child soldiers showed a significantly higher prevalence of PTSD (48.3%), depressive disorders (45.6%), anxiety disorders (45.8%) and somatic disturbances (50.6%) than the boys who had not been child soldiers. Developmentally crucial self-esteem was significantly reduced in former child soldiers. No significant differences between the two control groups could be found. Conclusions PTSD and other mental disorders are highly present among former child soldiers in northern Iraq. The study highlights the huge and as yet unmet need for psychological services among former child soldiers. [ABSTRACT FROM AUTHOR]

The recent regional crises affecting the Middle East and Mediterranean have seen masses of people move away from conflict and devastation to safer territories. A large movement has occurred to the European nations bordering these conflict zones. Greece, along with other countries, has become a focal point for refugees avoiding warfare and daily struggle from said regions, seeking asylum and safety. The dangerous journeys by land and sea are risks taken by many to escape atrocities and disaster. This case-report aims to highlight aspects of this migration from conflict zones through a simple conversation between the refugee community and aid relief workers. The focus of the paper is on the Yazidi community from Iraq, who were temporarily accommodated in campsites in Greece, having suffered horrendously. The events described by the refugee community are conveyed in English, as translated by the author from Arabic [ABSTRACT FROM AUTHOR]

The Yazidi community is a Kurdish minority of the population that lives mainly in Iraq. In history, they suffered from many problems and disasters, including the most recent brutal invasion by ISIS, which significantly impacted their mental health. Our objective is to examine the prevalence of psychiatric disorders among Yazidi people resulting from the invasion of ISIS in 2014. A systematic review was performed using the PRISMA protocol. 252 publications were initially identified in PubMed, EMBASE, Scopus, and Google Scholar using relevant keywords. Finally, 23 full articles were included for data extraction. The inclusion criteria were English papers that investigated Yazidi's psychiatric problems, regardless of gender, or age. However, letters to editors, systematic reviews, and studies that examine general physical health were excluded. A total of 252 publications were identified; 217 were assessed for eligibility, of which 23 studies met eligibility criteria and were included in the present systematic review. According to the findings, the Yazidi people were severely affected by persecution, forced migration, massacres, and ISIS violence in the recent period and suffered from a variety of mental and psychiatric problems. The most prevalent mental disorders among Yazidi people of all ages and sexes are PTSD, depression, and anxiety disorders. This study indicates that the Yazidi minority is a traumatized population. According to the results of the current systematic review, the Yazidi have suffered from a variety of mental and psychological disorders, most commonly PTSD, depression, and anxiety. Eventually, addressing these challenges should be prioritized to improve the quality of life of Yazidis through implications for intervention. [ABSTRACT FROM AUTHOR]

Following the severe attacks by the so-called “Islamic State of Iraq and Syria” on the Yazidi population, which started in summer 2014, the state government of Baden-Württemberg, Germany, funded a Special-Quota Project to bring 1,000 very ill or left-behind women and children who were being held hostage to 22 cities and towns in Baden-Württemberg to receive integrated care. Here, we report for the first time on the cases of four Yazidi women living in Ulm, Germany, focusing on the clinically observed and psychometrically assessed mental phenomena or disorders. Our primary aim was to explore what International Classification of Diseases, 10th Revision diagnoses are present in this population. Although highly traumatized, these women were suffering primarily from adjustment disorder rather than posttraumatic stress disorder according to official classification systems. Despite their symptoms of depression and anxiety, the women’s responses to self-assessment questionnaires provided no evidence of compulsion, somatization, or eating disorders. The results suggest that further investigation of the individual-level effects of rape and torture, as well the historic, systemic, and collective effects, e.g., on families and societies, is required.

In recent years, Islamic terrorism has manifested itself with an unexpectedly destructive force. Despite the fact that Islamic terrorism commences locally in most cases, it has spread its terror worldwide. In August 2014, when troops of the self-proclaimed 'Islamic State' conquered areas of northern Iraq, they turned on the long-established religious minorities in the area with tremendous brutality, especially towards the Yazidis. Vast numbers of men were executed, and women and children were abducted and willfully subjected to sexual violence. With the aim of systematic destruction of the Yazidi community, the religious minority was to be eliminated and the will of the victims broken. The medical and mental health issues arising from the combination of subjective, collective, and cultural traumatization, as well as the subsequent migrant and refugee crisis, are therefore extraordinary and require novel and wise concepts of integrated medical care. [ABSTRACT FROM AUTHOR]