Yazidi social organization

From Wikipedia, the free encyclopedia
  (Redirected from )

There is a social organizational structure in the Yazidi community. There are three main castes, namely the Mirids, the Sheikhs, and the Pirs. Furthermore, there are positions for dignitaries in the Yazidi hierarchy.

Mîr[]

The Mîr (Prince) of Sheikhan is the highest political and religious authority of the entire Yezidi community. As a member of the Qatani Sheikhs, he is regarded as the legitimate successor of Sheikh Adi. The Mîr's influence reaches nearby communities, whereas in the more distant and disconnected Yezidi communities, namely of Georgia, Armenia and Syria, his influence decreases. However, in theory, particularly in diaspora, the Mir represents all Yezidis, his decisions are binding and he also maintains legislative and executive power. As the head of the spiritual council, he has the power to appoint the Baba Sheikh, administers Lalish and receives offerings from the annual journey and parading of the Sinjaq throughout the Yezidi communities. Additionally, he also wields some political influence in Iraqi politics.[1] The current Mîr is Hazim Tahsin, but some Yezidis with opposing political affiliations decided to enact as their Mîr.[2] Hazim Tahsin is a former deputy in Kurdistan Region Parliament in Iraq.[2] The former head was his father, Tahseen Said, who died in January 2019 in Germany, and was head of the community for nearly 75 years.[2] The family of the Mîr resides in Ba'adra.[3]

Baba Sheikh[]

The Baba Sheikh (Bavê Şêx, literally "Father Sheikh") is the highest spiritual leader of all Yezidis. His post is mainly granted hereditary but he is appointed by the Mîr. He is obliged to observe long periods of fasting of 40 days in the summer and winter.[3] The acting Baba Sheikh has to be from the Fakhraddin lineage of Shemsani Sheikhs.[4] He shall not be dismissed, and only be replaced if he dies or abandons the Yazidi faith.[5] The current Baba Sheikh is Ali Alyas.[6] The previous Baba Sheikh was Khurto Hajji Ismail.[7]

The position typically hereditary and passes from father to son, although the Baba Sheikh needs to be formally appointmented by the Mir.[8]

The Baba Gavan is a Shemsani Sheikh belonging to the Emadin lineage who forms part of the Baba Sheikh's entourage during his tours.[8]

Sheikh[]

See also: Sheikh

A Sheikh's official duty is to be a spiritual guide for his follower, thus Sheikhs may express sermons and impose taboos on his followers (Mîrids) and compose prayers for them. All Yezidis, including those belonging to Sheikh and Pir castes themselves, are obliged to have a Sheikh and a Pîr. A Sheikh is expected to attend important events of his followers, such as births, funerals and weddings. For this duty, the followers give a certain annual amount of money to their Sheikhs.[9] Sheikh has the same meaning in Arabic as Pîr does in Kurdish.[10]

Many Yezidis believe that by honouring the living Sheikh, they are worshipping the holy figure who is the eponym of his lineage. The Sheikhs are divided into three groups, Shamsanis, Adanis and Qatanis. These groups are subdivided into a number of branches and sub-branches. The Shemsanis are claimed to have lineage from the four sons of Êzdîna Mir, the last Yezidi ruler that reigned prior to Sheikh Adi's arrival in Lalish, the Adanis claim descent from Sheikh Adi's brother, Sheikh Hesen, and the Qatanis claim descent from Sheikh Obekir, whom they believe to have been Sheikh Adi's kinsman. The main branches of the Shemsani Sheikhs are:

The main branch of the Adanis is the family of Sheikh Hesen, subdivisions named after his children are: Sheref el-Dîn, Ibrahîm el-Khetni, and Sheykh Mûsa. Qatani subdivisions, apart from the princely family and the Pismirs who descend from Sheikh Mîhemed El-Kurdî (Also known as el-Erbili and el-Batini),[11] are named after Sheykh Obekr, Ebdulqadir Rehmanî, and Isma'il Enzel.[4]

Pîr[]

See also: Pir (Sufism)

The Pîr's duties are similar to the ones of a Sheikh, he can attend the majority of the events as well which the Sheikh attends, if the Sheikh is not able to, but he is awarded just about half of the money a Sheikh receives in exchange.[12][10]

There are four main branches of Pirs, each of which is said to contain 40 lineages:[8]

  • Hesen Meman
  • Pir Afat
  • Pir Jerwan
  • Pir Hajji Eli

Peshimam[]

Peshimams are responsible for holding weddings ceremonies and is appointed by the Mîr amongst the family of the Peshimams. They cannot be dismissed and only be replaced in case of their passing away or abandoning the Yazidi faith.[5]

The types of Peshimams are:[8]

  • Great Peshimam (Pêşîmamê Mezin)
  • Peshimam of the Feqirs (Pêşîmamê Feqîran)
  • Peshimam of the Baba Sheikh (Pêşîmamê Bavê Şêx)

Kochek[]

The Kocheks are seers who are led by the Baba Sheikh. They collect wood and water among other duties they have and they also observe forty-day fasts in winter and summer, perform the duties of an absent Pir or Sheikh. They're known for their role as traditional healers and their ability to see into the future and utter prophecies as well as interpreting dreams and communicating with the dead, supernatural and the "World of the Unseen". People visit them when they need advice, have dreams or visions and need explanations. When consulted, Kocheks ponder or dream over the request or diagnosis until they eventually determine which Yezidi saint may be useful. Several saints are associated with healing qualities, including Sheikh Mand for snake bites, Sheikh Mus and Sheikh Hassan for rheumatic and lung problems, Sherfedin for skin-related issues and Sheikh Amadin for stomach pain.[13][14][15]

Feqir[]

See also: Fakir

Feqirs devote their entire lives to the service of religion and may observe all rituals, taboos and religious acts. This position is available for all Yezidis who live pious, humble and ascetic lives and receive the calling. Feqirs don't denote a distinct class within the Yezidis, however, feqirs who hail from the clerical castes are referred to as "Feqîr Dunav", i.e. Feqîr with two honors, meanwhile the feqirs from the Mîrid caste are referred to as "Feqîr Yeknav", i.e. Feqîr with one honor. Feqirs wear a distinguishable outfit, made from black wool and called Kherqe which was baptised at the White Spring in Lalish. Additionally, they also wear red belts, copper rings and caps referred to as kulik, which represent Sheikh Adi's crown and for which they are sometimes referred to as Karabash ("Black heads") due to its black colour. Kherqes that get worn out aren't thrown away, but stored at a shrine until it decomposes. Other than in Lalish, these shrines are located in Shingal at Pir Akhayi shrine and in Qibare, Kurd dagh at Melek Adî shrine. Feqirs, symbolizing religious purity, don't shave their beards and they also participate in many ceremonies, including Tewaf and Cêjna Cemaiya at the procession where they represent Sheikh Adi. Feqirs are highly respected and in their communities, may deal with mediation and reconciliation. Even the clergy and the mukhtar obey their rulings and whenever they enter a room while wearing their kherqe, everyone is required to stand up to greet and pay him respects, including the Mîr and the elderly.[15]

Mirids (Mirîdxane)[]

See also: Murid

The Mirids (Mirîdxane) are laymen.

Women[]

Fakra[]

Yazidi Fakra at the Yazidi New Year festival at Lalish on 18 April 2017
Entrance to the shrine of Khatuna Fakra at Lalish

As Fakra (other spellings: Fekra, Fekhra, Fakhra, Fahra) the members of a Yazidi women's order are called. Only Yazidi women who are virgins and who have chosen a chaste and ascetic life can be accepted as members of this women's order. The Fakra are responsible for the maintenance of the Yazidi temple Lalish. Kebanî ("mistress of the house") is called the head of the Yazidi women's order.[16]

Khatuna Fekhra[]

Khatuna Fekhra (or Khatuna Fakhra) is an element of Yazidi mythology and represents the energy of women. She is described as "the feminine of the universe".[17][18]

Kebani[]

Kebani ("mistress of the house") are members of a Yazidi women's order in Lalish who hold the highest position within the women's order. Kebani is the highest female rank within the Yazidi hierarchy that a woman can achieve. The rank is determined by the most deserving order members.[16][19]

Mijewir[]

Mijewir is the title of the custodian of a local shrine, cemetery and to a lesser extent, preservation of a religious instruction or knowledge. Mijewirs come normally from Sheikh or Pir castes, but Feqirs may also hold this office. A Mijewir often officiates at a funeral and organizes local events, namely religious festivals and the annual village Tiwaf, a Mijewir also has the duty of receiving and hosting Qawwals during Tiwaf, reciting religious prose and qewls to the locals during evening sessions. Meanwhile, a mukhtar or a village elder is often in charge of the government or official matters, a Mijewir is responsible for the religious affairs.[20][21]

Other roles[]

A sibling of the hereafter (birayê, xuşka, axiretê) is a lifelong spiritual "brother" or "sister," typically from a Sheikh lineage. The sibling of the hereafter is assigned to a Yazidi man or woman starting from adolescence, and helps him or her go through rites of passage such as weddings. The spiritual sibling is supposed to help the person safely reach the next world after their death.[8]

A mirebbi is a hereditary teacher in Yazidi society. Although a mirebbi may belong to any caste, he must belong to the same lineage as his disciple.[8]

An osta or hosta is a teacher of qewls (sacred hymns). The role is not hereditary and is not restricted to any caste.[8]

A keriv is a godfather in Yazidi society. He is the man on whose knees a boy has been circumcised. The keriv serves as an important social link between families.[8]

Tribes and lineages[]

Main article: List of Yazidi tribes

See also[]

References[]

  1. ^ Sebastian, Maisel (2018). Yezidis in Syria: identity building among a double minority. LEXINGTON Books. p. 49. ISBN 978-1-4985-4980-6. OCLC 1048943968.
  2. ^ a b c "Yezidis divided on spiritual leader's successor elect rival Mir".
  3. ^ a b Kreyenbroek, Philip G.; Rashow, Khalil Jindy; Jindī, Khalīl (2005). God and Sheikh Adi are Perfect: Sacred Poems and Religious Narratives from the Yezidi Tradition. Wiesbaden: Otto Harrassowitz Verlag. p. 10. ISBN 978-3-447-05300-6.
  4. ^ a b Kreyenbroek, Philip G. (1995). Yezidism: Its Background, Observances, and Textual tradition. Lewiston, NY: E. Mellen Press. p. 126. ISBN 0773490043.
  5. ^ a b Edmonds, C. J. (2002-03-21). A Pilgrimage to Lalish. Psychology Press. p. 26. ISBN 978-0-947593-28-5.
  6. ^ "Yazidis appoint new spiritual leader in Iraq". 18 November 2020.
  7. ^ Welle (www.dw.com), Deutsche (29 January 2019). "Yazidis mourn after Mir Tahseen Said Beg dies in Germany". DW.COM. Retrieved 7 June 2019.
  8. ^ a b c d e f g h Kreyenbroek, Philip (2005). God and Sheikh Adi are perfect: sacred poems and religious narratives from the Yezidi tradition. Wiesbaden: Harrassowitz. ISBN 978-3-447-05300-6. OCLC 63127403.
  9. ^ Kreyenbroek, Philip G. (1995). Yezidism: Its Background, Observances, and Textual tradition. Lewiston, NY: E. Mellen Press. pp. 129–131. ISBN 0773490043.
  10. ^ a b Lescot, Roger (1975). Enquête sur les Yézidis de Syrie et du Djebel Sindjâr. Beirut: Librairie du Liban. pp. 90–91.
  11. ^ Guest, John S. (1993). Survival Among the Kurds: A History of the Yezidis. Routledge. ISBN 978-0-7103-0456-8.
  12. ^ Kreyenbroek, Philip G. (1995). Yezidism: Its Background, Observances, and Textual tradition. Lewiston, NY: E. Mellen Press. p. 131. ISBN 0773490043.
  13. ^ Kreyenbroek, Philip G. (1995). Yezidism: Its Background, Observances, and Textual tradition. Lewiston, NY: E. Mellen Press. p. 134. ISBN 0773490043.
  14. ^ Spät, Eszter (2021-02-17). "The Book Revealing the Future in a Religion without Books: the Apocalyptic Visions of Yezidi Seers". International Journal of Divination and Prognostication. 2 (1): 1–28. doi:10.1163/25899201-12340012. ISSN 2589-9198.
  15. ^ a b SEBASTIAN., MAISEL (2018). YEZIDIS IN SYRIA : identity building among a double minority. LEXINGTON Books. pp. 50–53. ISBN 978-1-4985-4980-6. OCLC 1048943968.
  16. ^ a b Tagay, Sefik; Ortac, Serhat (2016). "Die Eziden und das Ezidentum – Geschichte und Gegenwart einer vom Untergang bedrohten Religion" (PDF) (in German). p. 72.{{cite web}}: CS1 maint: url-status (link)
  17. ^ Hassan Ahmed, Badeeah; Elizabeth McClelland, Susan (2020). "Eine Höhle in den Wolken: Dem IS entkommen" (PDF) (in German).{{cite web}}: CS1 maint: url-status (link)
  18. ^ Ahmed, Badeeah Hassan; McClelland, Susan Elizabeth (2020-09-14). Eine Höhle in den Wolken: Dem IS entkommen (in German). cbt Verlag. ISBN 978-3-641-25733-0.
  19. ^ Baumann, Rüdeger (2020-02-27). Arbeitsbuch christlich-muslimischer Dialog: Orientierungshilfe und Handreichung (in German). BoD – Books on Demand. p. 30. ISBN 978-3-7494-7334-2.
  20. ^ Maisel, Sebastian (2016-12-24). Yezidis in Syria: Identity Building among a Double Minority. Lexington Books. ISBN 978-0-7391-7775-4.
  21. ^ Kreyenbroek, Philip G.; Rashow, Khalil Jindy; Jindī, Khalīl (2005). God and Sheikh Adi are Perfect: Sacred Poems and Religious Narratives from the Yezidi Tradition. Otto Harrassowitz Verlag. ISBN 978-3-447-05300-6.
Retrieved from ""