Ezidis are an ethnic people predominantly residing in the Middle East, including Iraq, Syria, Turkey, and Armenia. Despite sharing geographical proximity and some linguistic similarities with the Kurds, Ezidis are a distinct and separate group with their own unique identity. In this article we explain the multifaceted reasons why Ezidis should not be mixed with the different people who see themselves as “Kurdish”. The most evident differences are the historical, religious, cultural, linguistic, and socio-political features that make Ezidis unique.
Historical and Religious Distinctions
To understand the distinct identity of Ezidis, it is crucial to consider their historical background. Ezidi history predates the recent concept of Kurdish identity. The Ezidis roots can be traced to ancient Mesopotamia, an area known for its diverse and ancient religious traditions.
One of the most prominent factors differentiating the Ezidis from the Kurds is their distinct religious beliefs and practices. The emergence of Ezidis and their religion (Sharfadin) predates the rise of the recent Kurdish identity. Sharfadin represents a unique faith that defies easy categorization. While it contains similar elements to the Abrahamitic religions and other faiths, it also incorporates indigenous Mesopotamian and Zoroastrian beliefs. Futhermore, Ezidis have their own religious practices and rituals, including pilgrimages to holy sites such as the Lalish temple in Iraq. These rituals are unique to Sharfadin and are not part of Kurdish practices.
Scholars like Philip Kreyenbroek emphasize that the Sharfadin religion, which has its roots in Mesopotamian beliefs, is distinct from Islam, Kurdish Islam, and other regional faiths.
Cultural Uniqueness
Cultural differences further underscore the distinction between the Ezidis and the Kurds. Ezidis have developed their own unique cultural practices, customs, and traditions that reflect their historical and religious background.
One notable aspect of Ezidi culture is their traditional clothing, which is distinct from Kurdish attire. Ezidis often wear colourful robes and headgear that carry cultural and religious significance. Ezidis also have their own music and dance traditions that are distinct from Kurdish cultural expressions. These artistic forms serve to reinforce their unique cultural identity.
Linguistic Considerations
While it is true that Ezidis speak ezdiki and Kurds claim it to be their “kurdish” (kurmanji) language, a similar or shared language does not negate the existence of distinct identities. Without even comparing ezdiki and kurmanji, we need to ask ourselves whether a (one) kurdish language exists. In fact, when examining the languages which people who claim to be Kurdish speak, it is evident that kurdish is referred to several languages that are spoken by people who view themselves as Kurds. Although this topic can be examined deeper (we will probably publish an article about this topic in the future), Kurdish people speak several languages and have incorrectly labelled these distinct languages as different dialects of “Kurdish”.
Different people from different ethnicities have consistently been forced to convert to Islam, they have kept their mother tongue. In other words, “Kurds” today consist of people who (previously) belonged to other ethnic, religious, cultural and linguistic groups who converted to Islam and developed their current identify as Kurds. However, the linguistic bond is still evident with their preceding group. In the case of ezdiki and “Kurmanji”, Kurmanji is spoken by people who previously were Ezidis but who have been forcefully converted to Islam. Therefore, Kurmanji has derived from ezdiki and it has inherited some new element due to the influence from mainly Arabic and Turkish.
A similar example is the relations between Hindi and Urdu. Urdu has derived from Hindi in the same way as Kurmanji has derived from Ezdiki. Despite this, no Pakistani would claim that the population in India speaks Urdu instead of Hindi. However, for some reason the Kurds consider that the Ezidis speak their language (Kurdish) and not the other way around (kurds who speak Ezdiki, the language of Ezidis). Although this distinction of order might seem as a competition about “who was first” and has more “ancient roots”, it is important to name things as they are and not what the majority want them to be. Although, the Ezidi voices are outnumbered by the much bigger population of Kurmanji speakers, its important to not be part of the force which tries to exterminate the ancient Ezidi people.
Persecution and Marginalization
Throughout history, Ezidis have faced persecution and marginalisation in the regions where they reside. This persecution is often rooted in their religious beliefs and distinct identity. Ezidis have been subjected to discrimination, violence, and forced conversions, leading to their historical experiences of marginalisation. One of the most devastating examples of Ezidi persecution is the Ezidi Genocide of 2014 by the Islamic State (ISIS). Thousands of Ezidis were systematically targeted, killed, and enslaved by ISIS militants due to their religious beliefs. This tragic event serves as a stark reminder of the unique identity and vulnerabilities of the Ezidis.
In conclusion, Ezidis, are an ethnic people with a unique identity that sets them apart from the Kurds and other populations in the Middle East. While they share geographical proximity and linguistic similarities with the Kurds, their historical roots, religious beliefs, cultural practices, linguistic nuances, geographical dispersion, and experiences of persecution all contribute to their separate identity.
Recognizing the distinctiveness of Ezidis is crucial for fostering a more comprehensive understanding of the diversity present in the Middle East and promoting tolerance, inclusivity, and peaceful coexistence in the region.
It is important to acknowledge and respect the individuality of Ezidis while appreciating the shared history and cultural interactions that characterise the complex tapestry of the Middle East.
