When discussing topics such as education, we often think that Ezidis are underrepresented in the advanced academic fields (writers and researchers). On March 20th, 2025 an Ezidi woman (Khanna Omarkhali) from the pîr caste received an award. Being slightly surprised since Ezidis are unfortunately underrepresented in academia, Ezidi Times conducted deeper research and found that Khanna Omarkhalil is a professor at Freie Universität Berlin. She received the 2025 Jemal Nebez Award for her groundbreaking work on Ezidi theology, sacred texts, and the shift from oral to written tradition.

How amazing it sounds!

However, upon looking deeper we found that this award is given to “individuals who make significant contributions to Kurdish culture, language, and intellectual discourse.” Khanna Omarkhalil has established herself in the study of Kurdish language and Iranophone minority religions. She has not only dedicated her life to study and artificially create a Kurdish identity, but she has also decided to drag the Ezidi heritage down with her. It is of course her right as an individual to study whatever she is interested in, however, by deciding to systematise everything related to the Ezidis as something that is an offshoot of Kurdish studies and Iranian religions, she has made a political choice to drag the Ezidi identity to the bottom with herself.

One cannot avoid asking questions such as:

Who gave you the right to tarnish the sacred Ezidi identity by deciding from the beginning to classify it as something Kurdish or Iranian? Why is it so difficult or unthinkable for you, Khanna Omarkhali, to approach Ezidi studies independently and without predetermined assumptions about who the Ezidis are?

What is “Yezidism” and Which of Your Ancestors Has Ever Talked About It?

The most dangerous and worrying development in how Ezidis are being classified is the invention of a new term: “Yezidism”. This includes scholars such as our beloved and self-proclaimed expert, Khanna Omarkhali, who claims to be an expert in the Ezidi religion. This term has never been used historically to refer to the Ezidis. None of our ancestors nor our sacred prayers have ever referred to something called “Yezidism”. It is yet another attempt to confuse the people and to impose the outrageous idea that Ezidis are merely a religious group. By undermining the deeply interconnected ethnic and religious identity of the Ezidi people, Kurds attempt to frame Ezidis as simply a religious subgroup among themselves.

If our criticism seems harsh, or you find yourself having a hard time believing this political scheme that the Kurds are imposing on Ezidis—just ask the elders in your family what “Yezidism” is. Ask them and watch their reactions. Which of your grandparents knows this term? Which of them can teach us what it is?

How sad it is when one is not proud of one’s heritage and forgets the struggles of their ancestors. How sad it is, Khanna Omarkhali, that you—being a member of the “endangered” Pîr caste and a descendant of Ezidis who survived the 1915 genocide orchestrated and implemented by Ottoman Turks and Kurds—have chosen to work for the artificial creation of a “Kurdish” identity. How sad that you, instead of contributing your work to the preservation of your own people (Ezidis), have chosen to become a lapdog for Kurdish nationalism.

On the very first page of Omarkhali’s work, she claims that the Ezidis adhere to a “Kurdish religion.” Claiming that Ezidis adhere to a “Kurdish religion” is scientifically flawed because it imposes an ethnic label on a distinct and ancient faith—Sharfadin—that predates Kurdish identity itself. So how does Sharfadin become a Kurdish religion? Conflating ethnicity and religion in this way reflects political bias rather than objective academic analysis.

Miroye Qanat: A Hidden Kurdish Spy

What is worse is that some “respected” Ezidis promote Khanna Omarkhali’s books and ideas. One such person is pîr, Miroye Qanat. He made us aware of Omarkhali, and upon investigating both her work and his Instagram page, we found links to Kurdish political agendas.

When digging into Miroye Qanat’s Instagram, we found several questionable posts. Some were simply images showing his support for the creation of a Kurdish state—nothing too surprising. However, we soon came across both old and recent photos showing how he has attended Kurdish concerts, shows, and programs, during which he performed Ezidi folk songs and promoted them as “Kurdish”. He has been doing this for decades. Worse still, he and others like him sell Ezidi culture and history at these events.

Why do you do this, Miroye Qanat?

Would your throat dry up if you played your instrument on Lalish TV or other venues where you could promote Ezidi music and culture as they truly are—Ezidi and in Ezdikî? Would your greased hands dry up if you didn’t wag your tail at Kurdish shows in Turkey?

The pictures above show that the Ezidi Pîr, Miroye Qanat, has received an award for his contribution to “Kurdish” music. Other photos indicate that he has established some kind of headquarters where he works to spread Kurdish propaganda, Kurdism, and Kurdophilia

Shame on you Miroye Qanat for betraying all pîrs who dedicate their lives to protect and preserve Sharfadin. Shame on you for tainting the name of pîrs and for selling Ezidi music and culture to the Kurds. Shame on you for willingly selling your soul while underage Ezidi girls in Shengal (Sinjar) committed suicide to preserve their honour and their Ezidi identity.