Dear Smith,
Thank you for questions and hope that my answers help you as much as possible. Your questions are very realistic and reasonable, which are focusing seriously on the principles of the Yezidi religious themes, backgrounds and on the ongoing situation as well. The item numbers are indicating to the number of your questions.
1- As you might know that all Yezidis' religious codes are existing in Iraq like; (Lalish, Shiekh Adi Tomb, white fountain (1), Sinjaqs (2), other religious temples in every village, Pop, and religious castes and schools). There is a close relationship between the Yezidi people and these codes, which tie them together involving many religious and social ritual practices like for example; baptizing, circumcision, marriage, traditional festivals, and sacred books from which the religious persons can provide others with religious and spiritual rules. All these cultural and spiritual themes are practicing in Iraq.
For the people who are living out side Iraq; they can not involve it as like as they are in Iraq. But they have organized many homes and galleries for such religious, traditional and cultural practices, and are using them for such festivals, especially in Germany, Sweden, Belgium, Netherlands and Canada.
2- During the recent assaults on Yezidis by Saddam and the Kurdish Muslims, many Yezidis sought refugee to European countries and internally displaced.
Concerning Saddam's secular era and though the whole Iraqi situations became more difficult beyond 1991, the Yezidis were free to have practicing their religious rituals, moving to every where with out fearful and they were free to do what ever they want unless that interferes with Iraqi constitution and rules on the base of policy. In the recent years, and as a result of significant increasing of extremists and fanatic among Kurds and Arabs, the Yezidi movement and religious practices were limited to the minimum. The Kurdish authorities are practicing their pressure to reduce the extremists' impact, but imams still have the power to do more as we heard on September, 2008 about the fanatic fatwa by a Kurdish "Mullah Farzandah". But with Saddam's regime, no fanatics could abuse or assault the religious and ethnic groups.
3- Kurdistan political parties and official authorities are respecting Yezidis as a part of the Kurdish people. But, as a Muslim society and because of expanding of extremists and their growing up, they regarding Yezidis as infidels, we are facing real risks and challenges in Kurdistan. The source of these risks and challenges is from the fanatics, because Yezidis can not exercise specific kinds of shops like for example; restaurants, coffee shops, or sale their animal products (1. are they not allowed to do it because of religion/tradition or because there are authorities prohibiting them to do that?). The answer is neither this nor that. It is kind of traditional because it has its fanatic remnant and accordingly the society is refusing to deal with the Yezidi social activities regarding them as unbelievers from their Islamic view. These social behaviors and practices impacts negatively and even minimize the investments and then reduce the job opportunities for the Yezidi people, as well as its social and psychological impacts. In April 2007, the Yezidis faced many challenges in Kurdistan, the only place they can move to, even in official check points when the yezidi workers and university students were forced to withdraw from Kurdistan under the social and fanatic pressure after their attacks on the hostels and hotels where the Yezidi students and workers are living.
The other challenge is that the Yezidis rights now have no constitutional support in Kurdistan, so we as Yezidis can not request our rights legally, if violated. In general, the rules in Kurdistan right now are not fair and there is double stand before the law when an issue between Yezidis and other Muslims in the court.
(1): the religious man using the water from white fountain for infant baptizing.
(2): Sinjaq; is a religious symbol represent "Malak Taus". Religious men are traveling with Sinjaq to and among Yezidi villages and collecting virtual from Yezidis to use it for Lalish's guests and service workers at the Tomb.
4- Kirkuk is too far from Yezidi regions and there are no Yezidis living in/or around Kirkuk. In June 14, 2006, many Yezidis who were working previously in Kirkuk traveled to gain their retired salaries, but as the extremists knew about them, a suicide bombed them and killed the six people.
Ninety percent of Yezidis are living in Nineveh province (Sinjar, Sheikhan and Bashiqa), and the other ten percent are living in Kurdistan region, Dohuk province (Sharia, Khanik and Zakho). The overall number of Yezidis in Iraq is around 650,000 people.
5- The history tells us that Yezidis suffered severely from Arabs, Kurds, Persians and Ottoman Empire in specific (visit www.yeziditruth.org/genocide). Politically, all Iraqi groups want to treat with Yezidis because of the importance of their geopolitical region and number of votes in elections, otherwise they regard them unbelievers. But socially, no body wants to treat with Yezidis except the religious and ethnic minorities because they also are suffering from the same challenges. (2. How can the political groups achieve the Yazidis’ votes if they do not treat with them also on a social level? Politicians might discuss about problems and include the solution to these problems in their political programs, that’s how they have the chance to catch votes. If they’re not likely to cope socially with Yazidis, how can they think about having their votes?). You are talking about the politicians and policies themes in the west. Yes, the Politicians inviting the people to respect the religious minorities, but they can’t resist the fanatics, extremists’ and traditional rule which the Muslim society had accustomed to. The politicians are using their financial power to buy their attitudes and votes and also using the job opportunity and official seats during the election campaigns and nothing else after the election ends. Yezidis are very honest, productive and hard working people especially in agriculture domain but unfortunately, others are regarding them as infidels and looking at them just as inferior and from the religious narrative angle, which symbolize their main source of difficulties and challenges.
6- Before the invasion and because the regime was secular, no body could threat the ethnic and religious minorities and they were legally protected through obvious rules. During that time any person, even from Saddam's family will be punished if he/she passed the red line (I mean the political red line). The regime was very serious toward the political point, other wise no one can abuse ethnic groups publicly. The university and military rules were judging strictly the person who threat or abuse the ethnic and religious groups.
After the invasion, every thing reversed 180 degree among other majority people as Arabs, Kurds, She’ha, and Sunnis (all are Muslims). Therefore, after invasion the situations become more different, more difficult and much more complicated for Yezidis in specific.
7- Well, the situation is not concerning me as a person whether I could be back to Iraq or not, it is a public challenge. I can return back to Iraq but, how can I live as a professor? Insurgent groups, which no body know them are threatening every rich one, intellectuals, and professors. Therefore, I don't know who is my real enemy? Who threatened me? And who will kill me at the end? (3. Why are professors and intellectuals being threatened? And why rich people also?). Professors, intellectuals across Iraq as well as the rich people were threatened because there are agendas behind that to evacuate the country from its mentality and investments to be served out of Iraq and create chaos among Iraqi society. I am as well as others are living in a mysterious fate, like to have a game with your life and future of your family.
8- Yes, I think there will be hope in future for Yezidis and other minorities in Iraq because of supporting of the international community, states, and organizational understanding and acting pressure on the Iraqi federal and KRG governments. When Iraqi parliament omit the article 50 from the provisional election law last September, most of Iraqi professors and intellectuals criticized and requested to activate the religious and ethnic groups' rights constitutionally. On the other hand, we as minorities have many NGOs and political parties, which may defend our rights. It will take time, but we have not given up hope.
9- It is very important to have our representatives in Iraqi parliament and local councils because the democracy is still at its first steps, and the politicians haven't liberated right now from their religious and traditional backgrounds. If we haven't our representatives, then no one will defend our rights honestly. On the other hand, when we haven't our representative, we can not legally pursue our violence and raise our voice to the peacemakers.
10- The international community, especially international organizations like for instance; Amnesty international, Human Rights Watch, Minority's Rights Groups, UN Agencies, as well as US and European Union are our final hope. We know that the humanitarian communities have no armies and tanks to defend for us, but they can:
1- Protest, publish, focus on the violence and submit fund for the minority's NGOs and programs especially women to promote advocacy campaigns.
2- Empower them locally through developing the educational programs and curriculum system to include human rights education and rights.
3- Enhance the capacity of their political parties and NGOs.
4- Invite them to the international events.
5- Watch the elections stages and their representation proportionally to their number in the federal and provisional councils.
6- Support them with satellite and media.
So if the international communities pay such attention to the minorities, sure the local government will protect their rights and put their rights legally into the consideration.
With kind regards and I hope all success for your job. Please, don't hesitate to ask in future.
Ali Seedo Rasho
President of Yezidi Cultural Association in Iraq.
rashoali@yahoo.com
American University in Cairo
Cairo; October 20, 2008
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