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List of Ezidi Tribes & Overview of Ezidi Regions

Ezidis of Mardin region in Turkey, late 19th century
Ezidis of Mardin region in Turkey, late 19th century

Table of Contents

Introduction

This article offers a detailed list of the currently documented Ezidi tribes from all regions and countries where Ezidis reside, and may undergo updates or expansions as more documents and data come to surface. The article is also supplemented with a concise overview of each region where Ezidis currently reside. Every Ezidi belongs to a tribe, and tribes play a crucial role in Ezidi society, history, and religious life. Each tribe is associated with a patron Xudan and, as per the five obligations of truth, has its own defined Şêx, Pîr, and Merebî.

Ezidi society is structured into three castes: Şêx, Pîr, and Mirîd. The Şêxs and Pîrs are the priestly castes, consisting of Ezidis who belong to sacred lineages and clans of saintly background, tracing their ancestry to Ezidi holy figures, whereas Mirîds are not connected to any saintly lineages (for more about the Ezidi caste system as well as a list of Ezidi Şêx and Pîr lineages, see here). Instead, they are organized into tribes (Kurdish: “eşîr”, “eşîret”, “qebîle”, “berek”, “hoz”) that follow Ezidism. These tribes may in turn be members of tribal unions or confederations (Kurdish: “êl”) or divided into further branches and subtribes (Kurdish: “babik”, “bavik”, “binemal”). Although Şêxs or Pîrs do not necessarily share any common kinship or ancestry with the tribes of their Mirîds, Şêxs and Pîrs may still often identify with the tribes of Mirîds whom they live amongst and have integrated within as members of their society. As an example, Şêxs of Xatûna Fexra lineage in Welatşêx region often identify with Xetarî tribe, who are among the Mirîds of Xatûna Fexra. Each Ezidi tribe and tribal confederacy, as well as each Kurdish tribe in general, formed or originated from a diverse range of factors, such as shared ancestry or ancestor (“babik”), a shared geographical habitat (toponym), common alliances, loyalty to a common leader or saint, or characteristics among the tribe’s members.

Iraq

Welatşêx (Şêxan)

Şêxan, also known by its traditional name “Welatşêx” (Demonym: “Welatî”) which translates to “The Sheikhs’ Country”, refers to the Ezidi territories around the sanctuary of Laliş. It is the spiritual heartland of the Ezidis, home to the Laliş sanctuary, the holiest site for Ezidis in the world, as well as to the Mehdera Boza (Also known as “Kiçik Laliş”; i.e “Small Laliş”) sanctuary, the second holiest Ezidi site in the world, and to atleast seven Zêw sanctuaries. This region used to be vaster in the past prior to pogroms against Ezidis, which consequently led islamization of some areas, such as the Etrûş (Atrush) area north of the Laliş valley,[1]Şêx Xelat Baedrî (2024, August 31). Ezidi Holy Places: An In-Depth Compilation | Ezidi Heritage. Ezidi Heritage. https://ezidi-heritage.com/articles/ezidi-holy-places/ the Xinîs area to the east of Laliş, where an Ezidi place of pilgrimage was attested in the village of Baviyan in early 20th-century Ottoman records,[2]Öğr. Gör. Bilal Yilmaz. (2014). 1915 tarihli Musul-Van ve Musul Halep seyahatlerinde Hakkâri. Tarihte Hakkari Sempozyumu, 2, pp. 549–565. … Continue reading and the town of Kelek to the southeast on the Zab river which formed the boundary between Şêxan principality and Soran principality until 19th century.

Ruins of the 19th-century Ezidi prince, Mîr Elî Beg’s palace (Qesra Elî Beg) in Baedrê[3]Attribution: Levi Clancy, CC0, via Wikimedia Commons

The boundaries of today’s remaining Ezidi territories within Welatşêx stretches from the “Binkendî” area to the west in Tel Kaif district (comprising of the villages of Xetarê, Babîra, Doxata, Sirêçka, etc.), Mount Meqlûb (Çiyayê Meqlûbê Şêxa) to the south, “Baskê Şêxa” area to the east encompassing the town of Mehetê and the surrounding villages (Kendala, Mehmûda, Bêtnar, Mamreşa, Kanî Zerka, Baqesrê, Cerwana, etc.), and Qaîdî tribal territory (“Lihfa Qaîdîya”) to the northwest, which encompasses the town of Şariya in Simele district and surrounding villages.[4]Interview with Şêx Fayiz in spring of 2024 The historical capital of Welatşêx, as well as of all of Êzîdxan, is the town of Ba’edrê in Şêxan district, traditional residence of the family of the princes of Şêxan and Êzîdxan (lit. “Mîrê Şêxan”, “Mîrê Êzîdxanê”), who can be considered the last and only remaining Kurdish emirate still in power today.[5]Fan Media K. (2024, July 20). Bername | Cih U Waar بەرنامێ | (جهـ و وار)| خەلەکا (3) | ناحیا (باعەدرێ)| Fan media k [Video]. YouTube. … Continue reading[6]Mossaki, Nodar & Pirbari, Dimitri. (2019). The death of Mir Tahsin Beg and the future of the Yezidi community. Asia and Africa Today. https://doi.org/10.31857/s032150750007023-7 The current administrative center nowadays is the small city of Şêxan/Ain Sifni (Êsivnê), which serves as the district capital of Şêxan district.

Baedrê town in the Şêxan district of Kurdistan Region, Iraq, historical capital of Welatşêx as well as all of Êzîdxan[7]Attribution: Levi Clancy, CC0, via Wikimedia Commons

Although the twin towns of Başîqa and Bahzan are geographically not a part of Welatşêx, the Ezidis of those settlements are still tribally and culturally close to the Ezidis of Welatşêx. Therefore, they have been included in this section as well.

The tribes of Welatşêx are comprised of the following:

  1. Basa/Basîyan/Baskî: A well-known and historical Ezidi tribe with roots from an area stretching between the Eruh district of Siirt province and the Botan plains (Deşta Botanê) of Şirnak (Şirnex) province to the south. During World War I, the Basî tribe suffered a genocide known as the “Firmana Basiyan” from the neighbouring nomadic Muslim Kurdish tribes of Batwa and Mîran for refusing to abandon their faith and convert to Islam. One of the tribe’s last remaining Ezidi villages, Gundê Basa, once home to 370-380 people, saw only 35 survivors of the genocide. Most of these survivors found refuge with the Qaîdîs and were settled in the village of Kele Bedrê near Şariya, where their descendants still live today.[8]Dawid Mirad Xetarî, “Qîrkirina Qebîleya Basîyan”, Weşanên Na, 2022, pp. 9-11, 15-36 This tribe is attested in the Mişûr of Pîr Xetî Pisî (orig. ca. 13th c., copied in 1862), a manuscript which has been safekept by a family of Pîrs of the Basî tribe, who hailed from the Pîr Xetî Pisî lineage and originally lived in the village of Bûtar in Basa region of Turkey, which was named after Pîr Xetî Pisî’s father.[9]داود مراد خەتاری & زێدۆ باعەدری (2023) کەد و بەرهەمێن پیر خدر سلێمان (پەرتێ ئێکێ): شێخان و شێخانبەگی (Dawid Mirad Xetarî … Continue reading[10]Omarkhali, Khanna, 2017, “The Yezidi Religious Textual Tradition: From Oral to Written Categories, Transmission, Scripturalisation and Canonisation of the Yezidi Oral Religious Texts.” pp. 61-63
  2. Basidkî/Basitkî: A tribe believed to be related to the Belesînî and Şahmîrî tribes. According to tradition, their ancestor lived in Laliş prior to Şîxadî’s coming and was a servant (“xilmetkar, xizmetkar”) there with his sister. After a while, their fellow servants had the sister married off to a man and found a wife for the brother who hailed from the Şahmîrî tribe and resided in the village of Basitkê (Bassetki) in the Simele district of today’s Duhok governorate, where the Basitkî tribe emerged and grew. However, as a result of genocidal campaigns against Ezidis due to their refusal of converting to Islam, the Basitkî left their village and settled in Şariya, where they lived for many years, and then migrated to the areas near the river (“Beravê”), where they considered themselves a part of the Belesînî tribe, as well as settling in the village of Sirêçka, where they are known as “Basidkîyên Şarî” (Basidkîs of Şariya).[11]کۆڤان خانکی (٢٠١٤) بازیدێ بەستامی: ڤەکۆلینەکا مێژوویی، دینی، ئەدەبی، شینوارناسی و مەیدانی یە (Kovan Xankî, 2014, Bazîdê … Continue reading
  3. Belesînî: A large and old tribe with its stronghold in the village of Babîra, where the majority of the tribe lives. Smaller sections also live in the town of Bahzanî as well as other parts of Welatşêx in the villages of Êsiya, Meheta Kevin, Baqesrê, Mûseka and Cerehiyê. They are considered relatives of the Basidkî and the Şahmîrî tribes. One theory suggests they branched off from the Basidkî tribe; however, as of now, this theory currently seems weak and is not supported by tradition.[12]Ibid[13]Interview with a member of the Belesînî tribe from Bahzanî in Germany. There is also a village in the northern areas of the Amêdî (Amadiyah) district of Duhok Governorate near Turkish border named Belesîna.[14]Humanitarian Atlas: Republic of Iraq. (n.d.). https://humanitarianatlas.org/iraq/
  4. Bergeyî: A tribe which is found in the towns of Xetarê and Bahzanî, believed to originally have inhabited Mosul. According to a theory, they are a split-off of the Xetarî tribe. They are known for their participation in ceremonies and rituals related to the sacred religious artifact of “Berê Şibaykê”.[15]الإيزيدية في العراق و دول الجوار: دراسة تاريخية ميدانية في الحياة الدينية والثقافية والاجتماعية (2020) حسن خيرو … Continue reading
  5. Cehsanî: According to a theory, this tribe originally lived in Iran, but as a result of Safavid expansions, which led to their persecution, they fled to Iraq in 1509.[16]Ibid. p. 15
  6. Dina: Divided into further branches. One of these branches found in Welatşêx is Birîmemî.[17]Ibid. p. 17 See Deşta Dûbanê section for a complete list of branches.
    1. Birîmemî
      • Cehirkî
      • Mehmûda
  7. Dumilî: Large and old tribe, with an attestation of them living around the Meqlûb mountain of Welatşêx appearing in historical records going back as far as 14th century in the book of Ibn Fadlallah al-Umari (1301-1349), an Arab scholar and administrator from Damascus.[18]Zilan, Milan. (2023). A Translation of the Description of the Kurds in “Masālik al-Abṣār fī Mamālik al-Amṣār”, by Ibn Fadlallah al-’Umari (1301-1349). … Continue reading They are attested in the Mişûr of Pîr Sînî Behrî (1207-1208 AD) as well. They go by several names such as Dunbilî and Dumbilî. In the 16th century historical chronicle, Şerefname, they are identified as an Ezidi tribe from Cizîra Botan that settled in Azerbaijan. It is recorded that their chiefs were granted the Sakmanabad district in the Xoy region as a fief and that their chief, Îsa Beg, along with some sections of the tribe, converted from Ezidism to Islam, while a part remained Ezidi. Furthermore, this tribe ruled a powerful dynasty based in Xoy and Salmas in Iran, but eventually, the section in Iran was islamized and linguistically turkified. Today, the Ezidi section of this tribe is widespread in Welatşêx region as well as the Başîqa-Bahzan towns and form one of the three tribes which the Qewals hail from.[19]Pirbari, Dimitri, Mossaki, Nodar, & Yezdin, Mirza Sileman. (2020). A Yezidi Manuscript:—Mišūr of P’īr Sīnī Bahrī/P’īr Sīnī Dārānī, its study and critical analysis. Iranian … Continue reading[20]Bedlîsî, Şerefxanê. Şerefname: Dîroka Kurdistanê [Wergera Kurmancî], Azad Yayınevi, 2014. p. 357[21]Başçı, Veysel (2019), “Dunbulî Beyliği Tarihi ve Tarihi Kronikleri [XIII-XVIII. YY.]”, Kadim Akademi SBD (in Turkish), 3 (2): 63–114[22]Pîr Dîma. Êzdîyên Serhedê: Sedsala XIX – Destpêka XX. Translated by Ezîzê Cewo, Weşanxaneya Do, 2011. pp. 36-38
  8. Hekarî: Shares the name of the historical Hekarê (Hakkari) mountain region. They are widespread in Welatşêx as well as the Başîqa-Bahzan towns and form one of the three tribes which the Qewals hail from.[23]Ibid[24]Hassan Khero Mirza Numan Beg, 2020, p. 13 A section also lives in Efrîn region of Syria.
  9. Heraqî: According to Ezidi tradition, there used to be a quarter in the city of Mosul named after this tribe (“Taxa Heraqîya”, “Bab al-Heraq”) on the outskirts of the Ezidi shrine of Quba Pîr Qedîbilban ê Mûsilî and near the castle of the 17th century Ezidi leader Êzdî Mîrza. They fled from there in 1750s due to invasions and military campaigns and are currently dispersed across Welatşêx region.[25]Ibid. p. 16[26]Kreyenbroek, Philip, “God and Sheikh Adi are Perfect: Sacred Poems and Religious Narratives from the Yezidi Tradition” (2005), pp. 116-117
  10. Heskan: Present in the town of Başîqa. This tribe can also be found in Şingal.[27]Hassan Khero Mirza Numan Beg, 2020, p. 18
  11. Hewêrî: Although not an old Welatî tribe, some sections have settled in Welatşêx. Most notably in the town of Ba’edrê in 1963, where a neighbourhood is now named after them (“Taxa Hewêrîya”).[28]Interview with Şêx W. of Ba’edrê, 10th October 2024 See Deşta Dûbanê section for more on them.
  12. Kemşiwan: Largely present in Başîqa region. The famous House of Koçek Nûn are of this tribe.[29]Hassan Khero Mirza Numan Beg, 2020, p. 18
  13. Kaşaxî: An old and historically widespread Ezidi tribe originally hailing from Hekarî region that currently reside mainly in the Başîqa-Bahzan towns. According to a theory, their name translates to “Sons of the Mountains”.[30]Ibid. p. 18 They are also found among the Ezidis of Turkey and Caucasus. See Serhed & Caucasus section for more on them.
    1. Tebanî
    2. Behşîqî
  14. Mamûsî: An old and large tribe attested in the Mişûr of Pîr Xetî Pisî (orig. ca. 13th c., copied in 1862),[31]Khanna Omarkhali transliterated the passage as Mamîreşan instead of Mamûsî, however, after reviewing the writing in the original manuscript and comparing Khanna Omarkhali’s transliteration … Continue reading[32]Pîr Xidir Silêman, 2023, p. 398 who originally lived in the Ezidi town of Kelek (Keleka Dasinîya, Keleka Yasîn Axa), located on the Zab River between Mosul and Erbil, which served as the boundary between the Ezidis and the Soran Emirate until the mid-19th century. Following the large invasion against Ezidis by the Mîrê Kore of Rawanduz in 1834, in which Kelek was among the first Ezidi settlements to face devastation, the tribe fled this town and got dispersed throughout the rest of the Welatşêx region, as well as the towns of Başîqa and Bahzan. A section of the tribe was islamized and became a part of the Sunni-Kurdish tribe of Şêxanî based in Erbil (Hewlêr) governorate. According to one tradition, prior to living in Kelek, the Mamûsî originally hailed from the areas of Girtik and Rûst in Choman district of Erbil governorate. However, due to wars, several sections of the tribe dispersed to other areas such as Rawanduz, Koy Sinjaq and Shaqlawa centuries ago and lived as nomads raising livestock. After a while, due to religious persecution, they relocated again to Kelek.[33]Ibid. pp. 433, 456-457[34]Hassan Khero Mirza Numan Beg, 2020, p. 15[35]Ali, Majid Hassan. (2019). Genocidal Campaigns during the Ottoman Era: The Firmān of Mīr-i-Kura against the Yazidi Religious Minority in 1832–1834. Genocide Studies International, 13(1), 77–91. … Continue reading The Mamûsî became a third tribe alongside the Hekarî and Dumilî which the Qewals hail from.[36]Qewal Lavê Baedrî (2023, November 17). Qewls | Ezidi Heritage. https://ezidi-heritage.com/articles/qewls/#f+27720+1+6 They are also one of the three tribes that participate in the bull sacrifice ceremony (“Qebaxgêran”) in front of Şêx Şems shrine during Cejna Cemayê (lit. “Feast of the Gathering”).[37]Aysif, Rezan Shivan, 2021, “The Role of Nature in Yezidism: Poetic Texts and Living Tradition” p. 217
  15. Masekî: A widespread Ezidi tribe that can also be found in Syria, Turkey and Caucasus. The tribal stronghold of this tribe in Welatşêx is the Gabara village in Alqosh (Elqûş) district. The famous 18th century Ezidi Koçek (oracle, seer, shaman), Koçek Birhîm, son of Derwêş Birhîm Axayê Masekî, hailed from this tribe and was born in “Deşta Maseka” (Maseka Plains) area of Xalta region in Turkey. He settled in the village of Gabara near Ba’edrê and had five sons, Derwêş, Cimo, Misto, Êzdîn and Silêman, whose descendants still live in Gabara, Şêxan, Ba’edrê, as well as Şingal region today.[38]Hassan Khero Mirza Numan Beg, 2020, p. 14-15[39]Elias, Pir Khalat. (2022) Koçek Birhîmê Gabarî, Facebook. Available at: https://www.facebook.com/share/p/1BWt48tFh8/ (Accessed: 05 November 2024). This tribe is attested in the Mişûr of Pîr Xetî Pisî (orig. ca. 13th c., copied in 1862)[40]Pîr Xidir Silêman, 2023, p. 398 The Masekî also appear to have had a stronghold in Cizîra Botan area in the past, as they are mentioned both Şerefname (1597) and Cihannüma (1648-1657) to be living Diranda/Dêrde district of Botan.[41]Şerefname (Azad Yayınevi, 2014), p. 163[42]Çelebi, Katip. An Ottoman cosmography: Translation of Cihānnümā. BRILL, 2021, p. 355
  16. Mehmûdî: A tribe mainly present in the Başîqa-Bahzanî towns.[43]Hassan Khero Mirza Numan Beg, 2020, p. 17 Furthermore, there is a village in Baskê Şêxa area of Welatşêx named Mehmûda. A tribe by this name is also present among Ezidis of Caucasus. See Serhed & Caucasus section for more.
  17. Misûsanî:[44]Khanna Omarkhali, 2017, p. 571 Possibly related to the Mûsêsan tribe found among the Ezidis of Tur Abdin and Caucasus.
  18. Pêdayî/Pêdawî: This tribe traces its origins back to the mountain village of Pêda, located 15-20 km northeast of Duhok. Due to persecution and hostility from neighbouring Sunni Kurdish tribes, the Pêdayî who remained loyal to their Ezidi faith fled to Welatşêx at the beginning of 20th century, whereas the Pêdayî who got islamized remained in the village.[45]Hassan Khero Mirza Numan Beg, 2020, p. 14[46]Field research by the researcher Dawid Mirad Xetarî, who visited the village, interviewed the locals and published the video on his facebook page: https://www.facebook.com/share/v/9xhn5yeLDWuKgGHy/ … Continue reading This tribe is attested as one of the Ezidi tribes in the Mişûr of Pîr Sînî Behrî (1207-1208 AD).[47]Dimitri Pirbari, Nodar Mossaki & Mirza Sileman Yezdin (2020) A Yezidi Manuscript:—Mišūr of P’īr Sīnī Bahrī/P’īr Sīnī Dārānī, Its Study and Critical Analysis, Iranian Studies, … Continue reading
  19. Qaîdî: A large and old Welatî tribe that inhabits the area of “Lihfa Şêşims”, which also came to be named after them as “Lihfa Qaîdîya”. This area is comprised of the town of Şariya and all villages in the vicinity east of the towns of Dumiz and Fayda (Girêpanê, Şêx Xidirê, Sîna, Kele Bedrê, Rikava, Dosteka, Xerşeniya, Daka Mezin, Daka Kiçik, etc.) as well as the Zawa mountain range which overlooks the town of Şariya and the city of Duhok from opposite sides. Qaîdîs are dispersed in other parts of Welatşêx as well.[48]Hassan Khero Mirza Numan Beg, 2020, pp. 13-14[49]Online nterview with Şêx E. of the Qaîdî tribe from Sîna village, 2022 They are one of the three tribes that participate in the bull sacrifice ceremony (“Qebaxgêran”) in front of Şêx Şems shrine during Cejna Cemayê (lit. “Feast of the Gathering”).[50]Aysif, Rezan Shivan, 2021, p. 217 They are attested in the Mişûr of Pîr Xetî Pisî (orig. ca. 13th c., copied in 1862) along with the Stirî Zerkî branch.[51]Pîr Xidir Silêman, 2023, p. 397
    1. Çirkî
    2. Stirî Zerkî
    3. Reşa
    4. Şerefî
  20. Qirnayî[52]Khanna Omarkhali, 2017, p. 571
  21. Şahmîrî: A small but old and historical tribe attested in the Mişûr of Pîr Xetî Pisî (orig. ca. 13th c., copied in 1862) as Şahmîrlan.[53]Pîr Xidir Silêman, 2023, p. 398 According to tradition, they were originally based in the Zumar region, especially in the village of Babnît of today’s Tel Kaif district, which was submerged underwater with the construction of Mosul dam in 1985. Nowadays, they mostly live in the village of Sirêçka and the town of Şêxan. The Bastemî section of the Dina, as well as the Belesînî and Basidkî tribes are believed to be related through sharing partial roots from the Şahmîrî tribe, which is older than all three. According to tradition, they lived along the Tigris river and their numbers were reduced after facing a genocide for refusing to convert to Islam. During this genocide, some of them were killed, some of them threw themselves into the river and the rest sought refuge in other villages such as Şariya, Basidkê and among the Arabs of Tel Sini. After the attacks decreased, the ones of Şariya settled in Sirêçka and the rest either remained or got dispersed throughout the rest of Welatşêx and started identifying under Belesînî or Basidkî.[54]Kovan Xankî, 2014, pp. 231-232
  22. Tirk: One of the three tribes that participate in the bull sacrifice ceremony (“Qebaxgêran”) in front of Şêx Şems shrine during Cejna Cemayê (lit. “Feast of the Gathering”).[55]Aysif, Rezan Shivan, 2021, p. 217 According to a theory, they are originally from Diyarbakir (Amed) region in Turkey and were displaced by pogroms.[56]Hassan Khero Mirza Numan Beg, 2020, p. 17 Interestingly, the presence of a Kurdish tribe by the name of Tirkan/Tirikan/Terikan is recorded there as well as in Şanliurfa province and may possibly be related, although those sections are currently islamized.[57]Sykes, Mark. (1908). The Kurdish Tribes of the Ottoman Empire. The Journal of the Royal Anthropological Institute of Great Britain and Ireland, 38, 451. https://doi.org/10.2307/2843309
  23. Xaltî: Large Ezidi tribal confederacy widespread in all Ezidi territories. Originally from the Welatê Xalta country in Turkey, sections of this clan fled to Iraq through several waves between the years 1850-1925.[58]Hassan Khero Mirza Numan Beg, 2020, p. 14 See Welatê Xalta section for more on them.
    1. Kiştowat & Reşowat: Two Xaltî subtribes present in the Başîqa-Bahzan towns.[59]Ibid. p. 18
    2. Reşî:[60]Information handed to us by the house of Feqîr Hecî of the town of Ba’edrê, who are themselves from this tribe. See Serhed & Caucasus section for more on them.
  24. Xetarî: An old and large tribe with their stronghold in the large village of Xetarê, although they are widespread in other parts of Welatşêx and Başîqa-Bahzan as well.[61]Hassan Khero Mirza Numan Beg, 2020, p. 13 They are attested in the Mişûr of Pîr Xetî Pisî (orig. ca. 13th c., copied in 1862).[62]Khanna Omarkhali, 2017, p. 383 The tribe consists of seven branches or subclans (Kurdish: “babik”), which are as follows:[63]ئلیاس نەعمۆ خەتاری. (2024, May 10). گوندێ خەتارێ و توافا مەزن. رۆژناما بنگەهێ لالش. Retrieved October 21, 2024, from … Continue reading[64]کاروان باعەدری. (2023, February 26). خەتارێ؛ نیشتیمانی سمێڵ. كه‌ركوك ناو. Retrieved October 15, 2024, from https://www.kirkuknow.com/ku/news/65519
      1. Bin Reşkî
      2. Bin Qelkî
      3. Bin Şerefî
      4. Bin Zexlî
      5. Bin Tovî
      6. Elîxanî
      7. Kerkiyanî
  25. Xîskî:[65]Hassan Khero Mirza Numan Beg, 2020, p. 17 An old tribe attested in the Mişûr of Pîr Xetî Pisî (orig. ca. 13th c., copied in 1862).[66]Pîr Xidir Silêman, 2023, p. 398

Deşta Dûbanê & Devera Hewêrîya

Deşta Dûbanê (lit. “Plains of Dûban), also known as Dûbana Dina (lit. Dûban of the Dina [tribe]) refers to the plains east of Tigris river encompassing mainly the district of Simele in Duhok governorate.[67]حەجی مەغسۆ حەسۆ (٢٠١٢) گریڤان: چەند ڤەکۆلینەک دەربارەی ئێزدیان و ئێزدیاتیێ (Hecî Mexso Heso, 2012, Girîvan: Vekolînek Derbareyî … Continue reading There are several folk etymologies behind the term Dûban. According to an Ezidi story, these plains were originally called “Deşta Beranê” (lit. “Rams’ Plains”) but got named Deşta Melik Dûman (lit. “Plains of King Dûman”). There is an entire traditional story (Kurdish: “serhatî”) about King Dûman, who was an Ezidi king that reigned in the pre-Islamic era during a period when Jews and Christians existed, but Islam had yet to come to existence.[68]A translation of this Serhatî is still in progress and unpublished. For the video of the Serhatî narration, see: https://youtu.be/Rj2TVflYrnY?si=OLWp_ez9hFq2vk2t Over time, the name underwent a phonetic shift from M to B, resulting in the name Dûban, a commonly occurring phonetic shift in Kurmancî. Similar shifts can be seen in examples like Misilman becoming Bisilman (“Muslim”) or the Kurdish name Siyamend becoming Siyabend. This region includes all Ezidi settlements within Xankê subdistrict (settlements of Xankê, Mamşivan, Qesir Êzdîn, Kebertû, Sorka, Ribêbî, Gudba, Baxtimê, Zeyiniya, Xêrava, Gundê Hewêriya).

The sanctuary of Zêwa Pîr Memê Şivan in the village of Mamşivan near Xankê, Deşta Dûbanê (Duhok governorate)[69]Attribution: Private

The Hewêrî villages of within the western parts of Simele and Zakho districts (settlements of Dêrebûn, Pêşabûr, Kêlaspî, Bacid Berav, Bacid Mîrî, Bacid Kendala, Pêbizinê, Kanî Ereb, Qerewla, Kerwênî, Xantewer, Qeroda, Enîçka/Enîşka Sor, Xûkê), which comprise what is known as Devera Hewêrîya (lit. “Hewêrî territory”), have also been included in this list.[70]Online interview with Agîd Hewêrî, a local Hewêrî, 4th November 2024

These regions are inhabited by the following tribes:[71]Hecî Mexso, 2012, p. 83[72]Kovan Xankî, 2014, p. 229

  1. Bilêla[73]Hecî Mexso, 2012, p. 83
  2. Dina: Also called Dinayî, Dinanî or Dinadî, are a large and well-known tribe widespread in many regions. Other than Dûbanê area and Şingal region in Iraq, they are also found in Dêrik and Mêrdîn in the Mardin province and in Riha, Wêranşar and Suruç in the Şanliurfa province of Turkey, as well as Serêkaniyê in Hasakah governorate and the Efrîn region of Syria. In the Ezidi hymn Qewlê Miskîn Tajdîn, it is mentioned that they were visited by the 13th-century Ezidi saint Miskîn Tajdîn (Şêx Alê Şemsa) in Mêrdîn. They are divided into the following subtribes:[74]Ibid[75]Bedelê Feqîr Hecî, 2002, “Bawerî û Mîtologiya Êzidîyan: Çendeha Têkist û Vekolîn”, pp. 310-311[76]Şikir Xidir Mirad Bazo, 2012, pp. 187-188[77]Kovan Xankî, 2014, p. 229
    1. Rûbanîştî: A large subtribe of the Dina that is divided into even further branches.
      • Bastemî: Believed to be descended from a man named Bastem who came from the city of Bastam in Iran with the saint Bazîdê Bestamî and married a woman named Zarê who lived in the village of Berzûrê with her brother and hailed from the Şahmîrî tribe. From this marriage, two sons; Asim and Qasim, and one daughter; Şahîra were born. Qasim died childless and all Bastemîs today descend from Asim.[78]Ibid. pp. 228-229
      • Dostikî: Also known as Duşka or Dostekî, possibly related to the large Muslim Kurdish tribe of Doskî present in Behdînan region.[79]Hecî Mexso, 2012, p. 83 They are attested in the Mişûr of Pîr Xetî Pisî (orig. ca. 13th c., copied in 1862) as one of the Ezidi tribes.[80]Pîr Xidir Silêman, 2023, p. 398
      • Mameyinî[81]Hecî Mexso, 2012, p. 83
      • Keşkokî[82]Ibid
      • Ne’manî/Nu’manî[83]Ibid
      • Hacga[84]Ibid
      • Reşa[85]Ibid
    2. Reşîda[86]Kovan Xankî, 2014, p. 229
    3. Menda[87]Ibid
    4. Remga[88]Ibid
    5. Xalkepanî[89]Ibid
    6. Gulka[90]Ibid
    7. Bozanî[91]Ibid
    8. Birîmema[92]Ibid
    9. Evdoyî[93]Ibid
    10. Erfoyî[94]Ibid
    11. Bekrî[95]Ibid
    12. Şemkî[96]Ibid
    13. Pêşrewî: This subtribe belongs to the priestly ascetic group of Feqîrs.[97]Ibid
    14. Binemala Kok Axa: The chiefly section of the Dina.[98]Ibid
  3. Dîkla (Hekarî)[99]Hecî Mexso, 2012, p. 83
  4. Encoyî[100]Ibid
  5. Hewêrî: A large, well-known and widespread Ezidi tribe. Originally a semi-nomadic tribe hailing from a vast area stretching between Cizîra Botan (Şirnex), Hekarî and Sêrt areas in Turkey, where for a period, Hewêrî had come to be synonymous with “Ezidi” in some parts.[101]Pîr Dîma, 2011, p. 134 According to tradition, this tribe’s name comes from the phrase “hew wêrî” in Kurdish which means “no longer dared”, referring to when they were deterred by the saint Şêx Mend from being led astray to Islam. For this reason, Şêx Mend is highly venerated among Hewêrîs.[102]Şêx Xelat Baedrî (2024a, August 13). Şêx Mend and the Role of Snakes in Ezidism | Ezidi Heritage. Ezidi Heritage. https://ezidi-heritage.com/articles/snakes-in-ezidism/ In 1930s, in order to avoid compulsory military service in the Turkish army, the Hewêrîs left their territory in the Cizîra Botan and Silopî areas of Turkey and settled in Zakho region along the Iraqi-Syrian border east of Tigris river as well as in Deşta Dûbanê.[103]Hassan Khero Mirza Numan Beg, 2020, p. 16 Later on, some sections also moved into Welatşêx villages like Ba’edrê, where neighbourhood is named after them (“Taxa Hewêrîya”). A section of this tribe also lives among the Ezidis of Hasakah governorate in Syria and Mardin province of Turkey under the name “Bahcolan”, as well as the Ezidis of Şingal and Caucasus. The ones of Iraq are divided into following branches (“babik”):[104]Hecî Mexso, 2012, p. 83
    1. Îsayî
    2. Bilêska
    3. Îska
    4. Te’lga
    5. Şehabga
    6. Daloka
    7. Beyirga
  6. Kiçuka[105]Ibid
  7. Masekî:[106]Ibid See Welatşêx section for more on them.
  8. Mûsana[107]Ibid
  9. Qeynûnî[108]Ibid
  10. Reşkanî: An old and well-known Ezidi tribe attested in the Mişûrs of Pîr Sînî Behrî (1207-1208 AD)[109]Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020 and Pîr Xetî Pisî (orig. ca. 13th c., copied in 1862).[110]Pîr Xidir Silêman, 2023, pp. 397-398 Furthermore, they are mentioned in Şerefname (1597) and Cihannüma (1648-1657) as one of the tribes inhabiting Diranda/Dêrde district of Botan.[111]Şerefname (Azad Yayınevi, 2014), p. 163[112]Cihannüma (BRILL 2021), p. 355 Originally, the Reşkanî lived in the Hekarî region until, as a result of Ottoman aggression, they split into two sections, one migrating towards Serhed and later the Caucasus, and one migrating to Silopî district of Şirnex in Turkey, and from there to Qerewla area in Zakho and eventually to Bazila area of Zumar, where they split into two further sections, one heading for Şingal region and one for Deşta Dûbanê. There is a belief that the Reşkanî and the Qaîdî are related and share same ancestry from a certain Elî Hekarî. According to a tradition, they came from Hekarî to Laliş with Şîxadî and when he departed from the earth, they wore black clothes in mourning, from which the name Reşkî (lit. “Black Ones”) derived. To this day, their elderly women still wear a type of black headdress known as Şe’rik. In 1946, the Iraqi writer Sedîq el-Demlujî describes them as a nomadic tribe of 400 people who fled to Şingal region during World War I as a result of aggression from neighbouring Muslim tribes.[113]شكر خضر مراد بازو (٢٠١٢) شنگال خلال العهد الملكي (Şikir Xidir Mirad Bazo, 2012, “Shingal during Royal Period: 1921-1958”) pp. 178-179 The Reşkî of Deşta Dûbanê are divided into the following branches:[114]Hecî Mexso, 2012, p. 83
    1. Hesina
    2. Mamreşa
    3. Hemga
  11. Sîpka:[115]Ibid A large tribal confederacy by this name can also be found in Turkey among Muslim Kurds and in Caucasus among Ezidis. See Serhed & Caucasus section for more on them.
  12. Xaltî:[116]Ibid Large Ezidi tribal confederacy widespread in all Ezidi territories. Originally from the Welatê Xalta country in Turkey, sections of this clan fled to Iraq through several waves between the years 1850-1925. See Welatê Xalta section for more on them.

Çiyayê Şingalê

Çiyayê Şingalê or Çiyayê Şingarê (Demonym: “Şingalî”, “Şingarî”) is a historical and currently the most populous Ezidi stronghold which is centred around the Şingal mountain region. The Şingal region is divided into two parts, “Şimal” which refers to the areas north of the Şingal mountain and “Qublet” which refers to the areas south of Şingal mountain.[117]Interview with a native of Şingal region, 2023 Due to its isolated geographical location and rugged mountainous terrain, Çiyayê Şingalê was historically the place of refuge for many Ezidi tribes fleeing massacres and wars from other regions, many of whom ended up settling permanently in Şingal.[118]Hassan Ali, Majid (2020) “Religious Minorities in Republican Iraq Between Granting Rights and Discrimination: A sociopolitical and historical study”, p. 46

Quba Çilmêran at the peak of Şingal mountain (Çiyayê Şingalê)[119]Attribution: Danpanic77, CC0, via Wikimedia Commons
Ezidis of Şingal region, ca. early 19th century, by the Sarrafian brothers of Beirut

Şingal is composed to two main tribal confederations, the Xorkan and the Cuwana.[120]نكتل عبد الهادي عبد الكريم. 2020. العشائر الأيزيدية في جبل سنجار : دراسة تاريخية. مجلة دراسات موصلية،مج. 2020، ع. 55، … Continue reading[121]Khanna Omarkhali, 2017, p. 570

1. Cuwana

  1. Aqoşî[122]Ibid
  2. Bekiran: An old tribe named after the village of Bekira. It is believed that their origins go back to the Dinadî/Dinayî tribe. The famous Ezidi heroic figure Ûsî Doxo was of this tribe and he is famed for fighting an Ottoman invasion against Şingal region led by Hafiz Pasha in 1837.[123]Naktal Abdulhadi Abdulkreem, 2020
    1. Ûsî
    2. Seyido
    3. Cocira
    4. Nemir
    5. Xifşan
  3. Cûdikan[124]Ibid
  4. Çêlka: A large Ezidi tribal confederacy present in Şingal, Syria and Turkey. The section in Şingal region are descended from refugees fleeing persecution and pogroms from Ottomans in Turkey. Pîr Ûsî Mecdîn Aldîn, who is famous for playing a major role with his tribesmen in confronting the Ottoman campaigns led by Firîq Omer Wehbî Paşa against Şingal region, was of this tribe. See Tur Abdin section for more.[125]Şikir Xidir Mirad Bazo, 2012, pp. 198-199
    1. Nihirozka
    2. Mihawî
    3. Rebina
    4. Kuwatî
    5. Bozîra
    6. Binoka
    7. Cindoka
    8. Gelî Pîra
    9. Şifqeta
    10. Zeyina
    11. Mehmûdka
    12. Se’lîka
  5. Çûkan[126]Khanna Omarkhali, 2017, p. 570
  6. Dilkan: An old tribe who is among those that settled in Şingal region during the time of Şerfedîn.[127]Şikir Xidir Mirad Bazo, 2012, p. 199
  7. Elaca: An old tribe living south of the Şingal mountain.[128]Naktal Abdulhadi Abdulkreem, 2020
    1. Keza
    2. Cindî
  8. Emeran: An old tribe that settled in Şingal region during the time of Şerfedîn, currently based in the town of Duhola north of Şingal mountain.[129]Naktal Abdulhadi Abdulkreem, 2020[130]Şikir Xidir Mirad Bazo, 2012, p. 199
    1. Mûso
    2. Ketî
    3. Koro
    4. Mişî
    5. Kalo
    6. Hebî
    7. Findî
    8. Zel’o
  9. Hebaban/Hebabat: A large tribe present in the city of Şingal and surrounding villages. They were famous for often waging rebellions against Ottomans. According to tradition, the Hebabî descend from a man named Hebo who came from Serhed region of Turkey and settled in the village of Kanî Zerka in Welatşêx. He served in the Laliş sanctuary for twenty years and built many shrines until the death of his mother Werdî who was buried there. He was highly respected and beloved by all the servants and Koçeks of Laliş. At the age of forty, he moved to Şingal region and married a woman from the Elaca tribe, who bore him a son named Adî and two daughters named Behar and Werdî, with the former marrying a man of the Mala Xalitê tribe and bearing him two sons, Musqor and Eldîn. Adî in turn had five more sons, Heno, Emer, Sîna, Bîlo and Elî, who are the progenitors of the Hebabî.[131]Ibid. pp. 191-193[132]Naktal Abdulhadi Abdulkreem, 2020
    1. Mala Xidir
    2. Mala Eto
    3. Mala Deqo
    4. Mala Mehmî
    5. Mala Emrok
    6. Mala Xelî
  10. Heskan (Şimal/Northern section): An old tribe who, according to a theory, were originally based in Hasankeyf (Heskîfê) region of Turkey until they were displaced by Ottomans and got dispersed to other regions. Some sections migrated to Şingal. There is also a tradition that their ancestor was named Heso and he came to Şingal from Hasankeyf. This tribe’s appearance in Şingal can be attributed to two periods, once during the reign of Xelef Xan Elî, who ruled the city of Şingal and the twelve adjacent villages from Heskan tribe, and once during Xidir Hesen’s period, who became chief of the tribe in early 20th-century.[133]Ibid
    1. Sindî:[134]خێری شنگالێ (٢٠١٢) ئێزدی میرزا کەبدالی (Xêrî Şingalî, 2012, Êzdî Mîrza Kendalî) pp. 67-68 Until 1950 when they were moved to the town Sinûnê by the government, they lived in the village of Şinanîk. They are possibly related to the islamized Kurdish tribe of the same name inhabiting the regions of Zakho, Botan and Hekarê.
    2. Mihka:[135]Ibid Their ancestor is believed to have come from Dawidiyê and Behrava regions in Turkey.
    3. Evdalî[136]Ibid
    4. Mişoyî[137]Ibid
    5. Xerba[138]Ibid
    6. Reşka[139]Ibid
      • Şerka
      • Bilika
    7. Hîsoyî[140]Ibid
    8. Êzdo[141]Naktal Abdulhadi Abdulkreem, 2020
    9. Xanim[142]Ibid
    10. Teyro[143]Ibid
    11. Elî Şîro[144]Ibid
    12. Balîn[145]Ibid
    13. Emirko[146]Ibid
    14. Elî Reşî[147]Ibid
    15. Farkî[148]Ibid
    16. Eca[149]Ibid
    17. Se’edo[150]Ibid
  11. Hewêrî:[151]Khanna Omarkhali, 2017, p. 570 See Deşta Dûbanê section for more on them.
  12. Helîqî/Heleyqî: A tribe named after the area it inhabits in Şingal region between Gelîyê Kersê (Kers Valley) to the east and the village of Cefriyê to the west. The ancestor of this tribe, Xidir Axa was a member of the Xalta tribal confederacy and originally came from the Serhed region in today’s Turkey. As a result of Ottoman pogroms against Ezidis, Xidir Axa migrated to the Ezidi area of Pêşabûr in Zakho and then settled in the village of Xurkê (now islamized) in Welatşêx. Then during the time of their chief Reşîd Xurkî, also known as Reşîd Kulek (lit. “Reşîd the Crippled”), they settled in Şingal region and built the village of Reşîd, named after their chief and nowadays abandoned, with its ruins found near Quba Şerfedîn shrine on the northern slope of Şingal mountain.[152]Şikir Xidir Mirad Bazo, 2012, pp. 160-164
    1. Hewlekî
      • Mala Ebdile Se’dûn
      • Derbo
      • Hisên
      • Xalî Dudka
    2. Mala Xelîl Kor Xelîl: After an epidemic wiped out most of the Hewlekî, Xelîl Kor Xelîl and his family were appointed as the chief of Helîqî tribe.
      • Îsa Xelîl
      • Hemed Xelîl
      • Hisên Xelîl
    3. Mûsana: Descended from a man named Mûso who came from northern Kurdistan (today’s Turkey). This clan settled in the Ezidi town of Kelek between Erbil and Mosul on the Zab river before migrating to the village of Helîqî.
  13. Kizan[153]Khanna Omarkhali, 2017, p. 570
  14. Kurkorka:[154]Ibid See below under Xorkan section.
  15. Mala Xalitê: Literally “House of Xalit”, they are an old tribe that came to Şingal region along with the other tribes under the leadership of Şerfedîn. The tribe’s eponymous ancestor, Xalid/Xalit had six sons, namely Musqor, Eldîn, Hesen, Hisên, Xino and Xifşo, after whom some of the Mala Xalitê branches are named after. There is a theory that they share the same root as the Xalta tribal confederacy.[155]Naktal Abdulhadi Abdulkreem, 2020[156]Şikir Xidir Mirad Bazo, 2012, pp. 196-197
    1. Eldînan[157]Ibid
    2. Borik[158]Ibid
    3. Bêtunî Şerqî[159]Ibid
    4. Bêtûnî Xerbî[160]Ibid
    5. Girê Ereba[161]Ibid
    6. Elî Sorka: An old tribe who are among those that settled in Şingal region during the time of Şerfedîn.[162]Ibid. p. 199[163]Khanna Omarkhali, 2017, p. 570
    7. Hesenî[164]Ibid
    8. Misqora:[165]Ibid A well-known and historically powerful tribe north of Şingal mountain, who come from a lineage connected to a man named Îsa. They rose in power particularly during Ottoman period, when Sefok Meto Hisên Dumbilî ibn Misqor became the paramount of the whole Şingal region, levying taxes on all the tribes there, hence the nickname “Paşa” attributed to him by local Ezidis.[166]Naktal Abdulhadi Abdulkreem, 2020[167]Şikir Xidir Mirad Bazo, 2012, pp. 194-196
      • Dumbilî: Possibly related to the Dumilî tribe who are sometimes mentioned in historical records under the name variations of Donboli and Dumbilî. See Welatşêx section for more on them.
      • Dawidî
      • Xudêda
      • Sînik/Sîno
    9. Nukrî[168]Khanna Omarkhali, 2017, p. 570
    10. Qîçikan:[169]Ibid
    11. Ûsivan:[170]Ibid An old tribe that has been present in Şingal mountain since before the arrival of Şerfedîn. Likely named after a person called Ûsiv, they are based in the town of Ûsiva, and anyone who settled among them eventually came to be considered a part of the tribe (Ûsivî).[171]Naktal Abdulhadi Abdulkreem, 2020
      • Qermenda
      • Mam Xinan
      • Farisa
      • Mala Elî
      • Zoradî
    12. Xifşan[172]Khanna Omarkhali, 2017, p. 570
    13. Xinî[173]Naktal Abdulhadi Abdulkreem, 2020
    14. Xoşî[174]Khanna Omarkhali, 2017, p. 570
  16. Masekî:[175]Ibid See Welatşêx section for more on them.
  17. Mihirkan: A large tribe based north of the Şingal mountain. The well-known heroic Ezidi rebel figure, Dawidê Dawid, was a chief of this tribe. He became famous for his rebellions against the Iraqi regime, one taking place in 1925 in response to “al-Jazeera” project carried out by Iraqi government, which aimed to seize Ezidi lands and evacuate Ezidi villages in order to settle Arab tribes, and one taking place in 1934 against military conscription enforced by Iraq.[176]Shammo, Qader Saleem (2018). “Yezidis in Iraq: between citizenship and policies of marginalization (1958-2005)” pp. 105-106, 108[177]Şikir Xidir Mirad Bazo, 2012, pp. 193-194[178]Naktal Abdulhadi Abdulkreem, 2020
    1. Elî Ferew Estena
      • Adî
      • Ado
      • Enzî
    2. Kolka
    3. Havind
    4. Rivayî
  18. Mitirbî[179]Ibid
  19. Qerakîcî[180]Ibid
  20. Stalikan[181]Ibid
  21. Xalta: Scattered in different villages north and south of Şingal mountain.[182]Ibid See Welatê Xalta section for more on them.
    1. Neqîbî
    2. Qizilî

2. Xorkan

  1. Adiyan[183]Khanna Omarkhali, 2017, p. 570
  2. Aldexî: A well-known tribe inhabiting the Kers region north of Şingal mountain.[184]Naktal Abdulhadi Abdulkreem, 2020
    1. Dawidî: Originally from the Bin Şerefî branch of the Xetarî tribe in Welatşêx, their ancestor, Dolmiz, migrated from Xetarê to Şingal region and settled in the caves of Duwayri area near Gelîyê Kersê. The clan is named after Dolmiz’s descendant Dawidê Weliya (Dawid ibn Welîd ibn Heyder ibn Derbas ibn Dolmiz), a prominent chief, under whom this subtribe rose to prominence.[185]Şikir Xidir Mirad Bazo, 2012, pp. 173-174
      • Helî Weliya
      • Evdikê Weliya
      • Eniş: Originally from the Bin Zexlî branch of the Xetarî. Their ancestor Naso Dasinî fled Xetarê after being charged with murder.[186]Ibid. p. 174
    2. Dawira[187]Naktal Abdulhadi Abdulkreem, 2020
    3. Eto[188]Ibid
    4. Kin’oyî[189]Xêrî Şingalî, 2012, p. 44
    5. Golkan: One of the largest branches of the Aldexî. They were originally a part of the Dina/Dinadî tribe and lived in the village of Golî in Turkey, which they are named after, before settling in Gelîyê Kersê region of Şingal.[190]Şikir Xidir Mirad Bazo, 2012, p. 173
      • Mala Ebdile Birahîm: The chiefly household of this subtribe.
      • Mala Beko Mehmed: Beko Mehmed was the chief of the Golkan originally before the title was passed on to his nephew Ebdile Birahîm, whose descendants still maintain the title as the chieftains of Golkan.
      • Qirûka
      • Esaf & Hesen Kalo
      • Hecî Ûso & Hamid
      • Hebo, Kin’o & Mehmûd
      • Helî Ûsk
    6. Bazoyî (Behremiya): Originally from the Niqîbî branch of the Xalta tribal confederacy in Turkey. Their chief, Şah Berkat, settled in some caves in an area east of Gelîyê Kersê. The area came to be known as Şikeftên Şah Berkat (“Şah Berkat Caves”) and a large number of tribesmen fleeing Turkey as well as Syria and Welatşêx sought refuge there. All Bazoyî descend from Şah Berkat’s nephew, Adî.[191]Ibid. pp. 174-175
    7. Xalî[192]Xêrî Şingalî, 2012, p. 44
    8. Kosadî: A very old tribe that is believed to have migrated to Şingal region during the time of Şîxadî (Sheikh Adi ibn Musafir) originally from a place called Kal Kosa in Hakkari (Hekarê) region.[193]Şikir Xidir Mirad Bazo, 2012, p. 175
      • Mihkî Heto Mistî
      • Beko Hemûş & Ne’mo Hemûş
      • Xelef Elo
  3. Aldîn[194]Khanna Omarkhali, 2017, p. 570
  4. Bekiran[195]Ibid
  5. Cefrî/Cefriyan: Believed to originally be from Cizîra Botan region of what is now Şirnak province, Turkey. They inhabit the area between the Helîqî territory to the east and Bara village to the west north of Şingal mountain.[196]Şikir Xidir Mirad Bazo, 2012, pp. 164-165
    1. Ûmka: Their ancestor was named Celo and this was first section to reach Şingal region.
    2. Girmiz: Their ancestor, Mendê Sûr was originally from the Reşkan tribe. See Deşta Dûbanê section for more on the Reşkî.
    3. Xelî & Mûsa: Two subtribes of the same lineage who descend from a certain Heso Mexso who hailed from a region called Deşta Kûrê (lit. “Deep Plains”) in northern Kurdistan.
    4. Helî Beg
      • Osmanî
      • Simo
      • Eniş
    5. Adîka
  6. Çelkan: Not to be confused with the Çêlka, this tribe was originally a branch of the Xaltî who lived in Qela Mer’an and Gelîyê Şêra areas of Batman province in Turkey. As a result of pogroms by Ottomans, large number of them fled to Şingal region. Prior to that, a section of them had already settled in Şingal among the Mala Xalitê tribe during the period of Şerfedîn. According to the Iraqi writer Sedîq el-Demlujî in 1946, the Çelkan and the Kurkorka were originally the same tribe, however, disputes between them arose over a village and they got separated.[197]Şikir Xidir Mirad Bazo, 2012, pp. 180-181
    1. Hedel
    2. Lewend
  7. Çêlka: A large and widespread Ezidi tribal confederacy present in Şingal, Syria and Turkey. See Tur Abdin section for more.
    1. Daskan
  8. Dilkan: A tribe believed to have a very old presence in Şingal region, with their historical stronghold being the village of Teba, although some sections also live in Solax and Til Qeseb.[198]Naktal Abdulhadi Abdulkreem, 2020
  9. Dinadî:[199]Şikir Xidir Mirad Bazo, 2012, pp. 187-188 See Deşta Dûbanê section for more.
    1. Mizî
    2. Qeynûnî
    3. Ûsî Doxo: See Bekiran tribe under Cuwana section for more on them.
    4. Bekî
  10. Heleyqî/Helîqî:[200]Khanna Omarkhali, 2017, p. 570 See more on them under Cuwana section.
  11. Heskan (Şerqan/Eastern section)[201]Ibid
  12. Hewêrî/Hewîrî:[202]Ibid See Deşta Dûbanê section for more on them.
  13. Kurkorka: A tribe with origins from Hekarê region. They migrated to Şingal region gradually through several waves. It is believed that they and the Çelkan were one and same tribe before becoming divided due to a dispute over a village.[203]Şikir Xidir Mirad Bazo, 2012, pp. 189-190
    1. Hilîkî
    2. Kemelî
    3. Birxiş
    4. Zexla
    5. Şikoyî
    6. Ebdile Nasira
    7. Sîvê
  14. Mala Bakê[204]Khanna Omarkhali, 2017, p. 570
  15. Mihirkan:[205]Ibid See more on them under Cuwana section.
  16. Mendikan: A large tribe concentrated in Şingal region, with a section living among the Ezidis of Caucasus as well. According to tradition, their name is derived from the saint Şêx Mend, who is until today the patron Xudan of the Mendikî of Şingal, whose Şêxs hail from Şêx Mend lineage. In which case, the name can roughly be translated to “Followers of Mend” or “People of Mend”.[206]Pîr Dîma, 2011, pp. 141-142 The Mendikî are believed to have migrated from Welatê Xalta in Turkey a long time ago and settled in the village of Kersê during the time of their chief Mîr Meles. Afterwards, they moved to the southern side of the mountain and lived in Sikêniyê before resettling to the outskirts of Şingal city in Mam Herûn area and then building several villages for themselves south of the city.[207]مندكان وسموقة من عشائر الإيزيدية في جبل شنكال. (2021, April 8). روناهي: عين الحقيقة. Retrieved October 29, 2024, from … Continue reading For the subtribes of the Caucasus Mendikîs, see Serhed & Caucasus section. The Mendikî of Şingal are divided into the following subtribes:[208]Ibid
    1. Şehwanî[209]Ibid
      • Xeloyî
      • Reşoyî
    2. Keleşî[210]Ibid
      • Caso
      • Ûso
      • Ciza’
      • Ecim
      • Hewenc
    3. Hemed: A tribe with a stronghold and old presence in Til Qeseb.[211]Ibid
    4. Ezoyî: Believed to originally have been a part of the Şerqî tribe. They consist of the following branches:[212]Ibid
      • Elîka
      • Hemed Ezo
      • Helalî/Hilalî
    5. D’ezoyî[213]Xêrî Şingalî, 2012, p. 44
    6. Geşmemî[214]Ibid
    7. Şahlerî[215]Pîr Dîma, 2011, p. 141
    8. Mala Mendê[216]Ibid
    9. Mala Hino[217]Ibid
    10. Mala Başok[218]Ibid
    11. Xezoyî[219]Naktal Abdulhadi Abdulkreem, 2020
  17. Musqora:[220]Khanna Omarkhali, 2017, p. 570 See above under Mala Xalitê for more about them.
  18. Mûsanî[221]Ibid
  19. Qîçikan[222]Ibid
  20. Qîranî: A very old tribe with origins from the village of Şikefthindûya near the sanctuary of Laliş in Welatşêx, which is believed to have been founded and settled by followers of Şîxadî (Sheikh Adi ibn Musafir) who came from India. Subsequently, this tribe migrated to the village Xetarê and became a branch of the Xetarî tribe before finally migrating again to Şingal region and adopting the name “Qîranî”, after the Qîrankî area in Şingal which they settled in. The ancestor of Qîranîs was a certain Îsk, who was offspring of a certain Hesen Hekarî. His son was Xelîl Îsk, whose sons in turn founded various branches of the Qîranî tribe.[223]Ibid They are attested in the Mişûr of Pîr Xetî Pisî (Orig. ca. 13th c., copied in 1862) as a tribe of the city of Şingal.[224]Pîr Xidir Silêman, 2023, pp. 397
    1. Hekreş
    2. Mala Silo Xelîl
    3. Mala Mehmî
    4. Şavî Bavî
    5. Hîsanok/Mala Hîsa
    6. Helî Şaqulî (Elaca): They trace their origins back to the Hebabat tribe.
    7. Zindinan
    8. Kînco
    9. Xidir Cemala
  21. Reşkan: Also present among Ezidis of Duhok governorate and Caucasus. See Deşta Dûbanê section for more.[225]Şikir Xidir Mirad Bazo, 2012, pp. 179-180
    1. Hesinan
    2. Qadirîyan
    3. Mal Bat
    4. Mala Mendî
    5. Hemkan
    6. Mamreşan
    7. Hevinda
  22. Simoqî: A large tribe that traces their origins back to Turkey. Due to pogroms, they were displaced from their territory and had to flee towards the Yerevan region, what was then a part of the Russian empire. Afterwards they relocated to the town of Kelek (Keleka Dasinîya) situated on the Zab River between Mosul and Erbil. After that town suffered islamization and pogrom from two waves of invasions, the Ezidi tribes fled to other regions. In the case of Simoqîs, they settled in Şingal region, more specifically the Simaq area, which the tribe took its name from. All Simoqîs trace their roots back to one common ancestor, a certain “Menda Mûsa”, and they are divided into the following branches:[226]مندكان وسموقة من عشائر الإيزيدية في جبل شنكال. (2021, April 8). روناهي: عين الحقيقة. Retrieved October 29, 2024, from … Continue reading[227]Şikir Xidir Mirad Bazo, 2012, pp. 165-167
    1. Mehmûd (Ebdile Mendo)
      • Meto
      • Xanim
      • Hecoyî
      • Laloyî
    2. Helî Çermeka (Elî Mendo)
      • Elî Axa
      • Şemo
      • Delî
      • Ûsiv Mendewa
      • Esker
      • Mirad Hesina (Miradko)
    3. Rîvî (Adî Mendo)
      • Omer
      • Hesen
      • Adî
      • Xelîfa
    4. Ûskî (Ûsiv Mendo)
      • Berkat
      • Ne’mat
  23. Şirkan: This tribe was originally a branch of the Xalta tribal confederacy which was based in Cizîra Botan region. Their name is derived from Kanîya Şirkê, the name of the ancestral village of their ancestor Şemso who migrated to Şingal region due to pogroms against Ezidis by Ottomans. Şemso had three sons, Mihko, Derbas and Hisên.[228]Şikir Xidir Mirad Bazo, 2012, pp. 168-169
    1. Mala Mihko
    2. Mala Derbas
    3. Mala Hisên
  24. Şerqî:[229]Ibid. pp. 184-186See Urfa section for more on this tribe.
    1. Bilikan
    2. Adiyan
    3. Merwana
    4. Qopana
    5. Torinan
    6. Masekî

3. Feqîra: The Feqîra were formed from Feqîrs (ascetic Ezidi priests) of mixed tribal backgrounds, led by the famous Ezidi leader Hemoyê Şero Paşa (1850-1933) who, himself of Dinanî tribal origin, established the Feqîra union and ruled over the Şingal region as its paramount and is famous for successfully resisting and rebelling against the invasions and authority of the Ottomans in Şingal, while sheltering and protecting thousands of Christian refugees; most of whom Armenians; fleeing the persecution by Muslim Kurds and Ottomans in Mardin region, as well as providing them with houses, tents, work and sustenance.[230]Naktal Abdulhadi Abdulkreem, 2020[231]Ternon, Yves, ‘The Impossible Rescue of the Armenians of Mardin: THE SINJAR SAFE HAVEN’, in Jacques Semelin, Claire Andrieu, and Sarah Gensburger (eds), Resisting Genocide: The Multiple … Continue reading

  1. Mala Cindo: Originally from the Merwana branch of the Şerqî tribe.[232]Şikir Xidir Mirad Bazo, 2012, pp. 185-186, 190-191
  2. Mala Kako[233]Ibid
  3. Mala Ûso: Originally from Qopanî branch of Şerqî tribe.[234]Ibid
  4. Mala Hesen Me’o[235]Ibid
  5. Mala Simo Feqîr[236]Ibid
  6. Mala Şero: Originally from the Keşkokî branch of Dinayî tribe.[237]Ibid
  7. Mala Zero: Originally from the Adiyan branch of the Şerqî tribe.[238]Ibid
Hemoyê Şero, leader of the Feqîran and the paramount ruler of Şingal region[239]Attribution: Meladjawdat, CC0, via Wikimedia Commons

Turkey

Tur Abdin

Ezidis of Tur Abdin region, which spans between eastern part of Mardin (Mêrdîn) province and western part of Şirnak (Şirnex) province, all belong to the Çêlka tribal confederacy. Çêlkîs are in turn divided into two main branches, the Torî, who inhabit the Tur Abdin mountain area, and the Çolî. Another less common synonym for Çolî is Qulika.

Çêlka are well-known for being Mirîds of the saint Pîrê Alî (Pîyalî, Pîrê Al, Pîr Alî) and celebrating the feast “Batizmî” in his honour. Pîrê Alî was a son of Pîr Sînî Behrî, a prominent 12th-century Ezidi saint who was a follower and companion of Şîxadî, and among Pîrê Alî’s siblings were other prominent saints such as Pîr Sedîq, Pîr Haciyal, Pîr Bûb, Pîr Fadil and according to some speculations, Pîr Mend (Pîr Mend ê Gor) and Pîr Biwal (Pîr Biwal ê Sêderî) as well.[240]Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020

According to tradition, when Pîrê Alî came from Derdîl near Hasankeyf to the Tur Abdin area, he took on the humble occupation as a shepherd for the flock belonging to the Syriac Church of Zafaranê (Dêra Zafaranê), hiding his true, divine nature. One snowy winter day, he told the monks he was taking the sheep out for grazing. They doubted they would find any food and assumed the sheep would return hungry. But to their astonishment, that evening the sheep came back well-fed and refused to eat the hay provided. Intrigued and suspicious, the bishop sent monks to spy on Pîrê Alî. They soon witnessed his miracles and realized his true nature. Realizing who he was, the bishop begged him for forgiveness, fearing he had sinned by having him work. Pîrê Alî revealed and explained his divine identity to them and afterwards, he left to return to his people, accompanied by the bishop or a monk. When the news of his nature and miracles was shared with the local Ezidis of Tur Abdin, some were doubtful and demanded proof, challenging him to resurrect a butchered cow. Pîrê Alî prayed and called upon God, successfully reviving the carcass and convincing the locals of his sanctity. Following this, he gave the Ezidis of Tur Abdin the name “Çêlkî” for doubting him, which is derived from the Kurdish word “çêl” meaning cow.

Ezidis of Mardin region in Turkey, late 19th century

The Çolî/Qulikan and Torî branches in Turkey consist of the following tribes:[241]Tolan, Kemal (2021) “Dîroka Êzdiyan a di dokumentan û zargotinê de” p. 108-114[242]Tolan, Kemal, “Hevpeyvîna Pênûsa Nû bi Mamosteyekî Êzdî ra!”) Pênûsa Nû (Hejmara 14), Hezîran 2013. p. 16[243]Emer Çelik, “Qelaçê Dasikan” in: “Yezidische Helden” Mêrxasên Êzîdiyan”, Denge Êzdiyan – Oldenburg (Juni/Hezîran 2011), pp. 293–299[244]”Cejnên Ezîdîyan”, Mala Êzdiyan Oldenburg (2013), pp. 179–193

1. Çoli/Qulika

  1. Bahcolî: A subtribe of the Hewêrî which is present in Hasakah governorate of Syria and Mardin province of Turkey. See Deşta Dûbanê section for more on Hewêrîs.
  2. Dasikan: Said to be the core and founding tribe of the Çêlka tribal confederacy. Their territory is referred to as Qelaçê Dasikan or Qelêç and it is a mountainous area stretching between the villages of Fisqîn, Mûşawil and Kinik to the west in Nusaybin district of Mardin, Kêrwan, Memolan and Girberaz to the east in Idil district of Şirnak, Til Xatûn, Kêlhesenak and Girdêm to the south in Syria below the Turkish border and the mountains to the north. There are three main traditions regarding their name. One is that it is derived from the personal name “Das” or “Dasik” of their ancestor, who fled from Hekarê region with his brother after killing the Axa (chief) of their village and settled in the area of what is known today as Qelaçê Dasikan. Another theory ties them to the Dasinî tribe and postulates Dasikî to be a version of the term “Dasinî”. According to third and most trusted tradition, this tribe captured the village of Daskan in Mount Hezex (Çiyayê Hezexê) area from an Axa and settled in it, before moving to the Qelêç (Qelaçê Dasikan) area where they came to be known under the name of their previous habitat.
    1. Binokan
    2. Bedirwan
    3. Bilêlekan
    4. Buzêran
    5. Nehirozkan
    6. Pîran
    7. Mihawiyan
    8. Rebenan
  3. Hewêrkî
  4. Kelikan
    1. Bahnimî/Bahnimnî
    2. Efşî
    3. Mihokî
    4. Mûsêsan[245]Pîr Dîma, 2011, p. 145
    5. Kiwexî
  5. Seyidokî

2. Torî

  1. Bahcolî: See above
  2. Botikan 
  3. Botî
    1. Kefnasî (partially)
  4. Çomerka 
  5. Dekşorî
  6. Dênwanî
  7. Hewêrkî
  8. Kefnasî
  9. Koçanî
  10. Nemirdanî
  11. Salihan/Salihkan
  12. Simoqa: See Çiyayê Şingalê section for more on them.
  13. Şemikan
    1. Bacinî
    2. Misurka/Musurka/Musuka/Musana
    3. Mala Teyêr
    4. Nasirkî
    5. Heloka (Eyinoka)
  14. Şeroka 
  15. Şivqetî
  16. Zeyinî
    1. Taqî
    2. Xerabî

Welatê Xalta

Welatê Xalta (lit. “Xalta country”) is a large and historically vast region that nowadays only encompasses the Çinar and Bismil disctricts of Diyarbekir (Amed) province, Kurtalan (Xerzan) and Eruh districts of Siirt (Sêrt) province, as well as the Beşiri (Qubînê) and Batman (Êlih) districts of Batman province, which form the stronghold and domain of the Xalta tribal confederacy, after whom the region is named after.[246]Kemal Tolan, 2021, p. 43

Illustration of Ezidi women in Ridwan, by Austen Henry Layard, 1853

The tribes of Welatê Xalta are listed below, along with neighbouring Ezidi tribes from Diyarbekir not part of the Xalta confederacy:

  1. Dawidî: Originally a branch of the Reşî tribe, this tribe is based in the village of Dawidiyê (Gürses) in the Çinar district of Diyarbakir (Amed) province, although a section also migrated towards Serhed and today exist among the Ezidis of Caucasus as well (See Serhed & Caucasus section for their subtribes). This village was named after a local shrine dedicated to the Ezidi saint Pîr Dawid. This tribe is divided into four further subtribes:[247]Ibid. pp. 96-97
    1. Hemzoyî
    2. Merhoyî/Merxoyî
    3. Tarî/Taroyî
    4. Ûsiv Reşî
  2. Dina:[248]Ibid. p. 70 See Deşta Dûbanê section for more on this tribe.
  3. Xalta: An old and one of the most prominent and largest Ezidi tribal confederacies who are present in every Ezidi region, with their historical domain and stronghold being Welatê Xalta, which even a Sinceq/Tawis effigy was named after. They are attested in the Mişûrs of Pîr Sînî Behrî (1207-1208 AD)[249]Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020 and Pîr Emer Qubeysî (orig. ca. 13th c., copied in ca. 18th c.).[250]Pirbari, Dimitri, & Mossaki, Nodar. (2022). A Yezidi Manuscript – Mišūr of Pir Amar Qubaysi, its study and critical analysis, https://doi.org/10.26907/2619-1261.2022.5.3.66-87 Historically, they ruled a principality known as “Mîrgeha Xalta”, “Mîrgeha Ridwanê”, or “Mîrgeha Êzdîxanê”, with the now-lost city of Ridwan (in what was then Siirt Sanjak), which itself alone had 111 villages under its domain, as its capital.[251]Boyîk, Eskerê (2006) “Êzîdiyatî – Mîrzikê Zaza – Fermanên Reş” pp. 172-173 In a letter from the Xaltî chief and ruler of Ridwan, Mîrza Axa, to the Russian general Pashkevich dated 22 May 1830, he mentions commanding an army of 1,500 cavalrymen as well as 5,000 soldiers and announces his support for the Russian empire against the Turks.[252]Pîr Dîma, 2011, pp. 165-166 The British traveller Henry Layard also mentions Ridwan in his travel report, describing it as a chief town of a considerable district standing on a large stream and hosting 800 huts, its inhabitants being Ezidis with exception of 100 Armenian families and 40-50 Jacobite and Chaldean families. He also mentions a church there, which had been built for the Armenians by the Ezidi chief Mîrza Axa.[253]Layard, Austen Henry (1853) “Discoveries in the Ruins of Nineveh and Babylon: With Travels in Armenia, Kurdistan and the Desert: Being the Result of a Second Expedition Undertaken for the … Continue reading Xalta confederacy consists of five main branches, the Anqosî, Berekî, Niqîbî, Qizilî and Xendeqî.
    1. Anqosî: An old, prominent and originally nomadic tribe with a territory stretching between Siirt (Sêrt), the vicinity of the city of Diyarbakir (Amed), Bişêriyê plains (Deşta Bişêriyê) as well as Bitlis valley (Gelîyê Bedlîsê), their capital being the present village of Gumerdê.[254]Kemal Tolan, 2021, p. 88[255]Pîr Dîma, 2011, pp. 121-122 They are attested in the Mişûr of Pîr Sînî Behrî (1207-1208 AD)[256]Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020 and Pîr Xetî Pisî (orig. ca. 13th c., copied in 1862)[257]Pîr Xidir Silêman, 2023, p. 398 as “Aqonsîyan (Aqonsî)”. Şêx Mîrzayê Anqosî, a 19th century chief of this tribe, is famous for leading a rebellion (Şerê Şêx Mîrza) against Ottomans. Although this rebellion was originally not of a religious background, after Şêx Mîrza was imprisoned, 1700 tents of the Anqosî around the city were destroyed and their inhabitants faced massacre from the Ottoman-backed Muslim Kurds under religious pretext.[258]Eskerê Boyîk, 2006, p. 63 After the rebellion, a section of the Anqosî left for Serhed region.[259]Pîr Dîma, 2011, p. 121 Mela Mehmûdê Bazîdî (1797-1859) mentions 1,000 houses of Anqosîs in Botan region.[260]Ibid A section of this tribe is also found among Ezidis of Caucasus and Efrîn.
      • Betranî
      • Canikî
      • Dina: See Deşta Dûbanê section for more on them.
      • Reşî: See Serhed & Caucasus section for more on them.
      • Stûrkan: See Serhed & Caucasus section for more on them.
    2. Neqîbî (Reşkotan): A tribe with traditional habitat stretching from Mount Qozlîx (Çiyayê Qozlîxê) – Gaza Kursî until the Sîlvanê area (Tepê Barava and Pîra Mala Badê) as well as Bekirî and Şêx Doda tribal territory.[261]Eskerê Boyîk, 2006, p. 197
      • Dirbêsî
      • Mehemedkîyê Dermankî
      • Mehemedkîyê Rêza Gundî
      • Kavarî
      • Pîvazî: A section of this tribe also lives among the Ezidis of Caucasus. For more on them, see Serhed & Caucasus section.
      • Şedikî
      • Şewrikî
      • Mala Zoro: The chiefly section of the Neqîbî.
    3. Berekî: They share same territory as the Neqîbî.[262]Ibid
      • Mala Çelikê
      • Mala Zirçî Axa
    4. Qizilî/Qizilanî: Their traditional habitat stretched from the village of Awîskê and the shrine of Şêxevinda next to Delan river (Çemê Delan) to Bilwerîs and Mount Xerzan (Çiyayê Xerzan) in Batman (Êlih) province. The famous Ezidi heroic figure, Mîrzikê Zaza, was the chief of this tribe.[263]Ibid. pp. 141, 195-196
      • Amêrkî
      • Metînî/Metînka: Originally part of the Qizilanî tribe and subsequently merged with Xendeqî tribe.
      • Takorî
      • Şemsikan: See Serhed & Caucasus section for more on them.
      • Bavbîna
    5. Xendeqî: An old tribe whose traditional habitat stretched from Mount Buzêrî (Çiyayê Buzêrî) and river of Hasankeyf to Batman (Malabadi) bridge, as well as from the Dela river (Çemê Dela) to Midêwrê and Kêl. Until 1934 when petrol was found on Mount Reman, the mountains between Batman and Hasankeyf were called Çiyayê Xendeqîyan (“Xendeqî mountains”).[264]Ibid. p. 196 Furthermore, they are mentioned in Şerefname (1597) and Cihannüma (1648-1657) as one of the tribes inhabiting Hasankeyf, with the latter source mentioning one of the districts of Hasankeyf area named after the Xendeqî.[265]Şerefname (Azad Yayınevi, 2014), p. 195[266]Cihannüma (BRILL 2021), p. 353 The Ezidi saint Pîr Mehmûd, brother of Pîr Beybûn, is mentioned as one of the forty companions of Melik Şêxisin (Şêx Hesen) in the Mişûrs of Pîr Xetî Pisî (orig. ca. 13th c., copied in 1862)[267]Khanna Omarkhali, 2017, p. 383 and Pîr Emer Qubeysî (orig. ca. 13th c., copied in ca. 18th c.)[268]Pirbari, Dimitri & Mossaki, Nodar. 2022 as “Mehmûd el-Xendeqî”. Furthermore, in the Mişûr of Pîr Sînî Behrî (1207-1208 AD), another saint by the name of “Şêx Dawid el-Xendeqî” is mentioned.[269]Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020. Their branches are as follows:[270]Kemal Tolan, 2021, p. 55
      • Axikî: Lived in the village of Mezirkê.
      • Geverî: Lived in the village of Mezirkê.
      • Îdikî: Lived in the village of Şahsimê.
      • Humeydî: Lived in the village of Bazbutê
      • Kaşaxî: Originally lived in the village of Marîbê within Anqosî territory. Some of them later moved to Gêdûkî. They are an old and historically widespread Ezidi tribe originally hailing from Hekarî region. Also found in Iraq and among the Ezidis of Caucasus. See Serhed & Caucasus section for more.
      • Reşî: Lived in the village of Şimizê. See Serhed & Caucasus section for more on them.
      • Qadoxkî: Lived in the village of Şimizê.
      • Veysikî: Lived in the village of Bazîwanê.

Urfa

Once home to a large Ezidi population, with as many as 40 Ezidi villages in around the city of Viranşehir alone in the past. Urfa province now has only a few remaining Ezidi villages, all located near the city of Viranşehir.

These villages are inhabited by following tribes:

  1. Dawidî:[271]Tolan, Kemal, “Kurtiyek ji Dîroka Êzdîtiyê û Hinek Agehdariyên li ser Cih-Warên Êzdiyên ku li Bakurê Kurdistanê Diman”) Pênûsa Nû (Hejmara 15), Tîrmeh 2013a. p. 9 See Welatê Xalta section for more.
  2. Dina: Dinas of Wêranşar were a part of the Mîlan tribal confederation. The early 20th-century chief of this tribe, Hisênê Qenco, who built a castle (Qesra Qenco) which still stands today, was the right-hand man of Ibrahim Pasha, the chief of the whole Mîlan confederacy. However, although the members of this tribe were allowed to remain as Ezidis, their chief family led by Hisênê Qenco converted to Islam.[272]Demir, Hayri. (2013, September 20). Der blutige Schatten des Bedirxan Beg. ÊzîdîPress. Retrieved November 1, 2024, from https://www.ezidipress.com/blog/der-blutige-schatten-des-bedirxan-beg/ See Deşta Dûbanê section for more on this tribe.
  3. Mastekî:[273]Ibid See Welatşêx section for more on them.
  4. Şerqiyan: The largest and most dominant Ezidi tribe in this region, which was a part of the multireligious Mîlan tribal confederation. The famous Kurdish folkloric figure, Dewrêşê Evdî, who appears in many Kurdish stories, epics, songs and poems, was an Ezidi of this tribe. Locally, the name of this tribe was once synonymous with Ezidi. Şerqî comes from Arabic for “east” and roughly translates to “Dweller of the East” or literally “Easterner”.[274]Pîr Dîma, 2011, p. 155 They are attested in the Mişûr of Pîr Xetî Pisî (orig. ca. 13th c., copied in 1862).[275]Pîr Xidir Silêman, 2023, p. 398 In 1766, the German traveller Carsten Niebuhr records the Şerqî as a tribe living between Mardin and Urfa regions possessing 800 tents.[276]Niebuhr, Carsten. “Carsten Niebuhrs Reisebeschreibung nach Arabien und anderen umliegenden Ländern: Zweyter Band. Denmark, Gedruckt in der Hofbuchdruckerey bey Nicolaus Möller” 1778, p. … Continue reading Some sections of this tribe can also be found among the Ezidis of Caucasus, Şingal region, as well as in the Hasakah governorate of Syria south of the border. The Şerqî are divided into following subtribes:[277]Kemal Tolan, 2021a, p. 9
    1. Merwanî
      • Remoşî: Also found in Hasakah governorate of Syria, as well as among the Ezidis of Caucasus.[278]Pîr Dîma, 2011, pp. 148-149
    2. Bilikî
      • Komirçî
      • Qerqulî
      • Celoyî
      • Gelhoyî
      • Kerdizî
    3. Adiyan
    4. Qopanî
    5. Torinî: A tribe by this name is also found among the Ezidis of Caucasus. See more on them under Serhed & Caucasus section.
    6. Suhanî (Su’anî): See Cizîrê section for more on them.
    7. Şengalî
    8. Gergerî: Probably related to the Kurdish-Muslim tribe of the same name who are found in Merdin and Botan regions of Turkey, as well as in Iraq around Shingal and Mosul, and are believed to have branched off from the Şikakî tribe.[279]ش, ج. (2015, August 22). جلود اغا سعدون الكركري. موسوعة جياي كورمنج TM. … Continue reading[280]Mele Xelefê Bafî. “Dîroka Kelepora Mîrnişîniya Botan, 2005. p. 182
  5. Xaltî:[281]Kemal Tolan, 2021a, p. 9 See Welatê Xalta section for more.
    1. Pîvazî: They lived in the villages of Minminik and Telteriq.[282]Anqosi, Kereme. “The Yezidi Kurds’ tribes & clans of south Caucasus.” International Journal of Kurdish Studies, vol. 19, no. 1-2, January 2005, p. 82 See Serhed & Caucasus section for more on them.
    2. Xendeqî: They lived in the village of Mozika.[283]Ibid. p. 83
    3. Şedikî: They lived in the village of Gede.[284]Ibid. p. 82
    4. Reşî: They lived in the villages of Xirbê Belek and Fisteq.[285]Ibid See Serhed & Caucasus section for more on them.
    5. Berekî: They lived in the village of Minminik.[286]Ibid. p. 81

Syria

Aleppo Governorate

Home to one of the oldest Ezidi communities, this region was once a significant stronghold for the Ezidis. In the 13th century, the Ezidi saint Şêx Mend gathered followers and migrated here from the east, later rising to the title of the Lord of all Kurds of Aleppo and Damascus. He founded a principality that included the city of Aleppo, today’s Efrîn canton, as well as the city of Kilîs and the castle of Kusayr in what is now Turkey’s Hatay province.[287]Şêx Xelat Baedrî, 2024a Many tribes in the Efrîn region appear to have their roots or strongholds in Welatşêx, Badînan, Botan and Hekarî, possibly being descendants of the followers Şêx Mend gathered in those regions before heading westwards to the Levant (Kurdish: “Şamê”; Arabic: “al-Sham”).

Ezidis of Aleppo Governorate reside in the Efrîn canton or the highland region referred to as Kurd Dagh (Kurdaxê) or Çiyayê Kurmenc (lit. “Kurdish Mountains”). Ezidi settlements are spread all over the region, but are concentrated within the enclaves of Deşta Cûmê (lit. “Juma plains”), Devera Şikaka (lit. “Shikak region”) and Çiyayê Şêrewa (lit. “Sherew mountain”), where they formed the majority of the population until the first half of 19th century, when the region underwent mass islamization.[288]Maisel, Sebastian. (2016). Yezidis in Syria: Identity Building among a Double Minority. Lexington Books. p. 19[289]Elî, Mihemed Ebdo, 2008, “Êzdî û Êzdiyetî: Li Bakur Rojavaya Sûriyê” pp. 132-134

Ezidis of this region consist of the following tribes:

  1. Badînî/Badînanî:[290]Ibid. p. 75[291]Konê Reş. “Êzdîyên li Çiyayê Kurmênc (Efrînê)” Govara Mehfel 1, Summer 2010, pp. 25–32 Named after Badînan/Behdînan region in Iraq. Possibly descended from Şêx Mend’s followers who journeyed westwards with him from that region.
  2. Bêrem[292]Şemo, Nesîm. “Çand û Hebûna Êzidiyan li Sûriya (Rojavayê Kurdistanê)” Lalish Magazine 51, Winter 2024, pp. 23-33
  3. Çêlka:[293]Sebastian Maisel, 2016, p. 20 Large Ezidi tribal confederacy. See Tur Abdin section for more.
  4. Dawidî:[294]Konê Reş, 2010 See Welatê Xalta section for more on them.
  5. Dinadiya (Dinan): Large and widespread Ezidi tribe. For more on them, see Deşta Dûbanê section. The section in Efrîn is divided into the following subtribes:[295]Sebastian Maisel, 2016, p. 20
    1. Aldexî: A section of this tribe is also present among the Ezidis of Şingal. See Çiyayê Şingalê section for a list of their subtribes.
    2. Bolelaniya
    3. Giraviya
    4. Golkî
    5. Hesina
    6. Kemzî
    7. Mendomeskî
    8. Mirazî
    9. Pîr Omera: A village by this name is also found north of the Duhok city and west of Duhok Dam Lake.[296]Humanitarian Atlas: Republic of Iraq. (n.d.). https://humanitarianatlas.org/iraq/
    10. Qanxûsî
    11. Xidirî
    12. Zirarî: There is an islamized Kurdish tribe by this name located in the Erbil Governorate, which may be related to this tribe.[297]RRT – Refugee Review Tribunal (Australia): RRT – Research Response IRQ35023 – Iraq – Arbil (or Erbil) – Khabat – Security situation – Political parties – Islamic groups … Continue reading
  6. Dumilî:[298]Konê Reş, 2010 A large Ezidi tribe currently with its stronghold in Welatşêx. The section in Efrîn may possibly be descended from Şêx Mend’s followers who migrated from the east. See Welatşêx section for more.
  7. Gulşarî[299]Nesîm Şemo, 2024
  8. Hekarî:[300]Mihemed Ebdo Elî, 2008, p. 75 Another tribe with its stronghold in Welatşêx and named after the Hakkari region stretching between Turkey and Iraq.
    1. Pûrî[301]Konê Reş, 2010
  9. Hemsora[302]Nesim Şemo, 2024
  10. Heskî:[303]Ibid Also present in Iraq in Başîqa-Bahzan and Şingal region. See Çiyayê Şingalê section for more on them.
  11. Keçanî[304]Konê Reş, 2010
  12. Kesî[305]Nesîm Şemo, 2024
  13. Qelenderan[306]Ibid
  14. Reşkan:[307]Ibid See Deşta Dûbanê section for more on them.
  15. Reşwanî/Reşî:[308]Ibid[309]Mihemed Ebdo Elî, 2008, p. 75 A large tribal confederacy by this name is found in the western regions of Kurdistan (Adiyaman, Kahramanmaraş, Gaziantep, Malatya) as well as in Konya province of Turkey. Although most of them adhere to Islam and Alevism today, they appear to have had a significant Ezidi section in the past as well, whose remnants live among Ezidis of Efrîn. An Ottoman document dated 1584 records 1,000 Ezidi Reşî households living around Rumkale of modern-day Gaziantep province.[310]Soyudoğan, Muhsin. “8 Bekir Bey and the Making of a Reşwan Nobility at Rumkale” In Syrian-Kurdish Intersections in the Ottoman Period edited by Stéfan Winter and Zainab HajHasan, … Continue reading Moreover, the Ottoman historian and geographer Katip Çelebi mentions the Reşwan Kurds of Ufacikli, Bakrasli and Behisni (Bêsnî) and describes them as Ezidis in his cosmography “Cihannüma” (1648-1657).[311]Cihannüma (BRILL 2021), p. 463
  16. Şikakî:[312]Ibid An old, large and widespread Kurdish tribe that can be found in West Azerbaijan province of Iran as well as the Şirnak province[313]Baz, Ibrahim. “Şırnak aşiretleri ve kültürü”, 2006, p. 145 in Turkey. There is also a region in Efrîn named after them. The Şikakî are now mostly islamized and this section appears to be the last remaining Şikakî Ezidis today. They are attested as one of the Ezidi tribes in the Mişûrs of Pîr Sînî Behrî (1207-1208 AD)[314]Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020 and Pîr Xetî Pisî (orig. ca. 13th c., copied in 1862).[315]Pîr Xidir Silêman, 2023, p. 398
  17. Şemokeran[316]Nesîm Şemo, 2024
  18. Şerqî:[317]Konê Reş, 2010 See Urfa section for more on them.
    1. Qopanî[318]Ibid
    2. Xastî[319]Ibid
  19. Xaltî:[320]Ibid See Welatê Xalta section for more.
    1. Anqosî[321]Ibid
    2. Xendeqî[322]Mihemed Ebdo Elî, 2008, p. 75

Cizîrê

Most of the Ezidi presence in the Cizîrê region of Syria is relatively recent, stemming primarily from two waves of migration: Ezidi refugees fleeing from Şingal and Tur Abdin towards the French Mandate of Syria near the end of World War I as a result of violence and persecution,[323]Sebastian Maisel, 2016, p. 71 as well as through the migrations of Kurdish tribes from Turkey to Syria during the 1920s and 1930s.[324]Maisel, Sebastian. (2013). Syria’s Yezidis in the Kūrd Dāgh and the Jazīra: Building identities in a heterodox community. The Muslim World, 103(1), 24–40. … Continue reading As a result, Ezidi history in this area is not as rich and well-recorded as that of their counterparts in Efrîn.

Today, the Syrian Cizîrê region lies within Hasakah Governorate, with Ezidi settlements concentrated within four enclaves: two in Qamishli district (one northeast of the city of Tirbespî, also known as al-Qahtaniyah, and one around the city of Amûdê/Amuda); one in Hasakah district north of Hasakah city; and one in Ras al-Ayn district, west and east of the city of Serêkaniyê (Ras al-Ayn).

The Ezidi tribes of Cizîrê consist of the following tribes:

  1. Çêlka:[325]Nesîm Şemo, 2024 See Tur Abdin section for more on this tribal confederacy and its sections.
    1. Bahcolan:[326]Ibid Originally a subtribe of the Hewêrî, however, they are present in Hasakah governorate of Syria and Mardin province of Turkey under the Çêlka tribal confederacy.[327]Pîr Dîma, 2011, p. 134 See Deşta Dûbanê section for more on the Hewêrî.
    2. Dasika[328]Konê Reş. “Êzîdiyên Tirbespiyê, Amûdê, Serê Kaniyê û Hesekê” Lalish Magazine 44, Summer 2019, pp. 41-59
      • Nemirdanî[329]Ibid
    3. Efşî[330]Ibid
    4. Kefnasî[331]Ibid
    5. Kiwexî[332]Ibid
    6. Mihoka[333]Ibid
    7. Şifqetan[334]Nesîm Şemo, 2024
    8. Ebecanî[335]Ibid
    9. Taqan[336]Ibid
    10. Bahnimnî[337]Ibid
    11. Bacinan[338]Ibid
    12. Zînan[339]Ibid
    13. Dinwan[340]Ibid
  2. Dawidî:[341]Konê Reş, 2019 See Welatê Xalta section for more on this tribe.
  3. Dina:[342]Ibid A large Ezidi tribe present in many regions. This section was a member of the large and multireligious Kurdish tribal confederacy of Mîlan (Mîlanê Xidir).[343]Sebrî, Mehmûd, 2011, “Nasnameya Kurdî li Sûriya” p. 67 See Deşta Dûbanê section for more on them.
  4. Masekî:[344]Nesîm Şemo, 2024 See Welatşêx section for more on them.
  5. Mihirkan:[345]Sebastian Maisel, 2016, p. 54 See Çiyayê Şingalê section for more on them.
  6. Reşika[346]Konê Reş, 2019
  7. Simoqî:[347]Sebastian Maisel, 2016, p. 54 See Çiyayê Şingalê section for more on them.
  8. Suhanî (Su’anî): A tribe originally hailing from Diyarbakir region, where until recently villages named after Ezidi tribes existed such as Suhanî and Kevirbel. Due to aggressions from neighbouring Muslims, this tribe split into two parts. One fled south towards Wêranşar and Hasakah Governorate of Syria, and one fled to Qers region in Serhed before migrating to Caucasus with other Ezidi tribes.[348]Pîr Dîma, 2011, pp. 153-154 The part that fled south are a part of the large and multireligious Kurdish tribal confederacy of the Mîlan (Mîlanê Xidir).[349]Konê Reş, 2019[350]Mehmûd Sebrî, 2011, p. 67 In Şerefname (1597) they are also attested in Hasankeyf (Heskîfê) region in Turkey.[351]Pîr Dîma, 2011, pp. 153-154 See Serhed & Caucasus section for the subtribes of the Suhanîs of Caucasus. The Suhanî of Syria are divided into following subtribes:[352]Konê Reş, 2019
    • Xermikî
    • Haciyan
    • Topçî
    • Kerxî
    • Bilika
  9. Şerqî: One of the large Ezidi tribal unions that is a part of the multireligious Kurdish tribal confederacy of Mîlan (Mîlanê Xidir).[353]Mehmûd Sebrî, 2011, p. 67 See Urfa section for more on them. The ones of Syria are divided into following subtribes:[354]Konê Reş, 2019
    1. Adiyan
    2. Merwana
      • Remoşî:[355]Pîr Dîma, 2011, p. 148 Also found among Ezidis of Viranşehir in Turkey, as well as among the Ezidis of Caucasus.
    3. Torina: See Serhed & Caucasus section for more on them.
    4. Qopanî
    5. Milikan
    6. Kevirbelî: In Diyarbakir region of Turkey there was an Ezidi village named Kevirbel, likely the ancestral village of this tribe.[356]Ibid. pp. 153-154
    7. Dodo
  10. Xalta: A large tribal confederacy present in all Ezidi regions. This section was a member of the large and multireligious Kurdish tribal confederacy of Mîlan (Mîlanê Xidir).[357]Mehmûd Sebrî, 2011, p. 67 Welatê Xalta section for more.
    1. Şadika[358]Konê Reş, 2019

Serhed & Caucasus

Serhed (lit. “Borderland”) is a vast region in eastern Turkey that includes the provinces of Van (Wanê), Ağrı (Agirî), Iğdır (Îdirê), Kars (Qers), and Erzurum (Erziromê). Up until the 19th and early 20th centuries, the region had a significant Ezidi population. However, their numbers drastically declined due to wars and pogroms, which led many Ezidi tribes to convert to Islam, while others were displaced from their lands. Those who remained loyal to their faith migrated to Caucasus within the borders of the Russian Empire. Today, most Ezidis in Armenia, Georgia, and Russia are descendants of these refugees from Serhed, and are hence called Ezidis of Serhed (“Êzdîyên Serhedê”), although some tribes trace their origins to other regions outside of Serhed as well. The Ezidi exodus to the Caucasus occurred through several waves, including between 1828-1830 and 1877-1878 as a result of the Russo-Turkish War, as well as during World War I between 1914-1918.[359]Pîr Dîma, 2011, pp. 63-74

Mount Sîpan (Sîpanê Xelatê) in Serhed, by Robert Clive, 1852
Ezidi man from Caucasus in traditional clothes, by Max Tilke (1869-1942)

Ezidis of the Caucasus consist of the following tribes:

  1. Axalerî: Descendants of Kok Axa’s dynasty, they are also referred to as “Mala Kok Axa” (House of Kok Axa), with Kok Axa’s father, Çoban Axa, regarded as the clan’s founder. Although traditionally considered an offshoot of the Mamreşî tribe, Çoban Axa identifies himself as a Mehmûdî in his letters. Historical records show that the Mehmûdîs and Mamreşîs lived in close proximity. Likely, Mamreşîs were considered a part of the Mehmûdî tribal confederacy. The Mehmûdî section in Ebex (“Mehmûdîya Ebexê”), which separated from the Hakkari Mehmûdîs (“Mehmûdîya Hekarîyê”) after the latter’s conversion to Islam, was led by Çoban Axa. In the 18th century, Çoban Axa ruled over all Ezidis in the Çaldıran (Ebex) region of Van, reportedly having under his domain 366 villages according to tradition.[360]Pîr Dîma, 2011, pp. 74, 81-87, 122-123
  2. Belekerî: Also known as Bilakortî or Bilakurtan in some sources. This tribe has two parts, one that is from the Van region and is a part of the Zuqurî tribal confederacy, and one that migrated from the village of Zorê near the city of Îdir (Iğdir).[361]Ibid p. 126
  3. Belî: An old and large Ezidi tribe, attested in the Mişûr of Pîr Sînî Behrî (1207-1208 AD).[362]Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020 They are recorded to be present in Muş (Mûş) and Bitlis (Bedlîs) regions in 1850s. Some of them migrated to Çaldiran (Ebex) area of Van, and from there to Armenia. They are said to be one of the first Ezidi tribes that migrated from Serhed and reached Caucasus.[363]Pîr Dîma, 2011, pp. 124-125
    1. Belîyên Quruboxazê
      • Elxoyî: Divided into the subtribes of Şemoyi, Meyiroyî, Emoyî and Keloyî.
      • Naxoyî
      • Ecoyî
      • Kolozî
    2. Belîyên Qundaxsazê
      • Korkotî: Said to be of the same origins as the Korkitî tribe of Zuqurî confederacy, who reached Armenia in 1914-1918. According to a tradition, the Korkotî, Mendikî and Belî descend from three eponymous ancestors who were brothers, namely Koto, Mendo and Belo.
  4. Bendûrî/Beyandûrî: Attested in the Mişûr of Pîr Xetî Pisî (orig. ca. 13th c., copied in 1862).[364]Pîr Xidir Silêman, 2023, p. 397 They are divided into the following branches:[365]Pîr Dîma, 2011, pp. 126-127
    1. Bendûrîyên ji Tendûrekê: This branch lived in the village of Tendûrekê in Surmelîyê district in Îdir (Iğdir) region of Turkey.
      • Avaşî
      • Çildergûşî: Literally “Forty Cradles”, according to legend, a family birthed forty children, and their descendants came to be known by this name.
    2. Bendûrîyên ji Zorê: This branch was from the village of Zorê near the administrative center of Îdir (Iğdir).
      • Torinan: See below for more on them.
      • Aqûb Axa
    3. Bendûrîyên ji Sarîbilaxê: This branch was settled in the village of Sarîbilaxê in Armenia, although most have now left for Georgia.
      • Sefoyî
      • Mîrzoyî
  5. Çuxreşan: There are two theories regarding the origin of their name. The first suggests it comes from the names of their progenitors, the brothers Çoxo and Reşo, from whom the names of the Çuxreşî and Reşî tribes are derived. The second theory is that the name is a compound of two terms: “Çux-” from the word “Çox” of Turkic root meaning “numerous” “plentiful” or “vast” and “-reşî” referring to the name of the tribe. Thus, the name would translate to “The Vast Reşî”. They are divided into two branches:[366]Ibid pp. 129-130
    1. Sîsoyî: This branch is a member of the Zuqurî tribal confederacy and lived in the Bêrgirî district of Bayazid Sanjak prior to migrating to Caucasus. Çuxreşîs of Zuqurî (“Çuxreşên Zuqurî”) confederacy were also known as Çuxreşên Wanê (Çuxreşîs of Van) and reached Armenia with the Zuqurî chief Cangîr Axa in 1918.
    2. Îsoyî: This branch was based in the Qers (Kars) region and reached Armenia before their counterparts of Van.
  6. Dasinî: An old, very famous and historically powerful Ezidi tribe which had its stronghold in what is today the city of Duhok (“Duhoka Dasinîya”). Their name can be found attested as far back as pre-Islamic period in historical records. Moreover, Dasinî was also the name of an old and powerful Ezidi principality that was originally centred in Duhok and dominated the region southwest of the town of Amêdî (Amadiyah) and northeast of Mosul. Until the middle of 19th century, many Ezidi princes, such as Mîr Hisên Beg Dasinî and Mîr Elî Beg Dasinî, were referred to by the name of Dasinî. The influence of the Dasinî was powerful enough to get them appointed as military leaders and governors by early Ottomans, with Mîr Hisên Begê Dasinî in 16th century being appointed as governor of Erbil and later on of Bitlis as well, and his sons Dawid Beg as being appointed governor of the city of Tikrit in Iraq and Seîd Beg as governor of the city of Kerek in Jordan, and moreover, a century later, Êzdî Mîrza (Dasinî Mîrza Beg) as governor of Mosul in 17th century. The term Dasinî was also used as a synonym for Ezidis historically by their neighbours. In historical documents of Ottomans and Muslim Kurdish clerics, Ezidis are typically referred to as Dasinî. Furthermore, until today, the Christian populations of Duhok governorate still refer to neighbouring Ezidis by the term “Dasnaye” in Syriac and Aramaic. Likely, this section of the Dasinî in Caucasus were a group that split off from other Dasinîs of Iraq and migrated to Serhed at a period before the term Dasinî fell out of use among Ezidis in Iraq. A section of Dasinîs lived in Van prior to migrating to Caucasus with the Zuqurî confederacy, another section lived in Kars.[367]Ibid pp. 130-131[368]Ali, Majid Hassan, Dimitri Pirbari, and Rustam Rzgoyan. 2021. “The Reformation and Development of Yazidi Identity from Theoretical and Historical Perspectives.” Ethnopolitics 21 (3): 258–77. … Continue reading[369]Kerborani, Bahadin Hawar. “Paying the Price of Dasht-i Karbala: Historical Perceptions of Yezidis in the Ottoman Era.” Kurds and Yezidis in the Middle East: Shifting Identities, Borders, and the … Continue reading[370]Genç, Vural. “Kurdish Emirs in 16th Century Ruus Registers.” Der Islam (2019): p. 91[371]Qader Saleem Shammo, 2018, pp. 25-29 The Dasinî are also attested in the Mişûrs of Pîr Sînî Behrî (1207-1208 AD)[372]Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020 and Pîr Emer Qubeysî (orig. ca. 13th c., copied in ca. 18th c.).[373]Pirbari, Dimitri & Mossaki, Nodar. 2022
  7. Dawidî: Among Ezidis of Armenia and Georgia they are believed to be related to Mîrangî, Mendesorî and Gelûtî tribes. The Serhedî section of this tribe lived in Elaşgirê and Dambatê villages of Agirî (Ağri) region before coming to Tendûrekê of Surmelîyê district in Îdir (Iğdir) and from there migrating to Caucasus.[374]Pîr Dîma, 2011, pp. 131-132 See Welatê Xalta section for more on them.
  8. Divinî: An old and small tribe attested in the Mişûr of Pîr Sînî Behrî (1207-1208 AD).[375]Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020 They are divided into two branches, with one being a part of the Zuqurî tribal confederacy and originally from the Kanîsarkê village of Van region, and the other originally being from the village of Zorê near the administrative centre of Îdir (Iğdir).[376]Pîr Dîma, 2011, p. 132
    1. Bilbasî
    2. Bavorî
  9. Gelûtî: A small tribe originally from the village of Tendûrekê in Surmelîyê district in Îdir region. Believed to be related to the Mendesorî, Dawidî and Mîrangî tribes.[377]Ibid. pp. 132-133
  10. Gerdenzerî: Believed to be related to the Pîvazî and Gûkasî tribes, branching off from Pîvazî together with the Gûkasî at a later period. They are an offshoot of the Xalta tribal confederacy and migrated to Caucasus from the Ebex (Çaldiran) area of Van in Turkey at the beginning of 19th century.[378]Ibid. p. 133
    1. Kesoyî
    2. Gencî
    3. Poxî
  11. Gûkasan: Related to the Pîvazî tribe, whom they are an offshoot of. They migrated from Eyntab subdistrict of Eleşgir (Eleşkirt) district in Agirî before migrating to Ebex (Çaldiran) and from there to Caucasus.[379]Ibid. pp. 133-134
  12. Hesinî: A large Ezidi tribal confederacy that had its stronghold in the Bayazid (Bazîd) Sanjak, where all Ezidis in the region belonged to this tribal confederacy. Due to an ultimatum by the governor of the Sanjak, Behlûl Paşa, who forced them to choose between conversion to Islam or paying a herd of 12,000 sheeps as a part of “xerc” (“kharaj”) tax, they relocated to Surmelîyê district within Russian borders under the pretext of seasonal migration and settled there, later on fighting under the leadership of Hesen Axa against the Ottomans for the Russians. They were led by Ûsiv Beg, a famous Ezidi chieftain who was the son of Hesen Axa and fought many battles against Ottomans and Muslim Kurds on the Armenian side. Later on, he became a member of the Armenian parliament representing Kurds.[380]Ibid. pp. 93-95, 134
    1. Bendûrî/Beyandûrî (partially)[381]Ibid. p. 134
    2. Bûdî: A small tribe that originally lived in the villages of Qûçê and Xirbê Sor near the city of Îdir. They see themselves as relatives of the Bûtkan tribe.[382]Ibid. p. 128, 134
    3. Bûvkan: Originally they lived in the Germaşîvê village of Surmelîyê. According to a theory based on the name similarities, Bûvkî, Bûdî and Bûtkan all go back to the same origin.[383]Ibid. pp. 127-128, 134
      • Dewlêyî
      • Tûjkî: Their name comes from the Kurdish word “Tûj” (“pointed”) which according to tradition, comes from the red and pointed hats of the Red Army that they wore at the beginning of 20th century, which was referred to as Budenovka in Russian.[384]Ibid. pp. 128, 156
      • Kaşanî[385]Ibid. p. 128
      • Germaşivî:[386]Ibid Named after the village of Germaşîvê in Surmelîyê.
      • Mîran[387]Ibid
      • Cefoyî[388]Ibid
    4. Dasinî (partially)[389]Ibid. p. 134
    5. Dawidî (partially)[390]Ibid
    6. Dodikan: Related to the Ûlkî and Mûrtemenî tribe. Islamized sections of this tribe are found in Diyarbakir and Şanliurfa provinces of Turkey, as well as among the Kurds of Azerbaijan. They are divided into the following branches:[391]Ibid. pp. 132, 134
      • Dirboya
      • Koçoya
      • Şewêşa
      • Xetîva
      • Xudoya
      • Şêkoya
      • Mistoya
    7. Gêloyî: A tribe that originally lived in the village of Zorê in Îdir (Iğdir) prior to migration to Caucasus. According to a theory, they are an offshoot of the Bendûrî tribe. An islamized section of this tribe can also be found among the Kurds of Azerbaijan. According to the late 19th century Russian scholar, Egiazarov, the islamized part of the Gêloyî are a sizable section of the Celalî tribe and lived on the slopes of Agirî (Ararat) mountain.[392]Ibid. p. 133
    8. Memûdokî: Originally they lived in the village of Xanê in Surmelîyê area before migrating to Armenia.[393]Ibid. pp. 134, 140
    9. Mexsûdî: They originally lived around the Bazîd (Doğubayazit) and Îdir (Iğdir) towns prior to their migration to Armenia.[394]Ibid. pp. 134, 144
    10. Mûrtemanan: Believed to be related to Dodikî and Ûlkî tribes. They have been living in the border village of Zurbe (Sorîk) in Armenia since the beginning.[395]Ibid. p. 144
    11. Mûskan: This is the chiefly section of the Hesinîya tribal confederacy. The Hesinî chief, Ûsiv Beg, was of this tribe. They originally lived in a village on the slope of Sînek mountain in Surmelîyê area, today between the borders of Ağrî and Iğdir provinces.[396]Ibid. p. 145
    12. Ortilî (the Qazanî section):[397]Ibid. pp. 134, 146-147 See below for more on the Ortilî.
      • Heyoyî
      • Ozmansorî/Ozmansoyî
      • Selwanî
      • Weloyî
    13. Remoşî: Originally a subtribe of the Merwanî section of the Şerqî in Hasakah governorate of Syria as well as Viranşehir district of Şanliurfa in Turkey, where the other sections of the Remoşî tribe are still found. Mela Mehmûdê Bazîdî (1797-1859) mentions them as one of the Ezidi tribes of Bazîd (Bayazid) Sanjak in his book.[398]Ibid. pp. 134, 148-149
    14. Reşan: A large, old and widespread tribe which can be found in most Ezidi regions. They are attested in the Mişûr of Pîr Sînî Behrî in 1207-1208 AD,[399]Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020 as well as in the Mişûr of Pîr Emer Qubeysî (Orig. ca. 13th c., copied in ca. 18th c.).[400]Pirbari, Dimitri & Mossaki, Nodar. 2022 In Şerefname (1597), they are mentioned as a tribe adhering to Ezidism, although they currently also have islamized sections today. There are three main theories on their name, one being that it comes from the name of the “Ava Reş” (lit. Black Water) river and this tribe lived next to that river for a period. A second theory proposes that they descend from a progenitor named Reşo, and the third is that the name comes from the name of “Çiyayê Reş” (lit. “Black Mountain”), also known as “Qeredax” in Van province. There is also a theory that they were originally a branch of the large Dina tribal confederacy (see more on them under Deşta Dûbanê section). In Caucasus, one part of the Reşî are members of Hesinî confederacy, and the other of Zuqurî confederacy.[401]Pîr Dîma, 2011, pp. 149-150
      • Mameşerîfî
      • Sêvoyî
      • Qopoyî: Divided into the subtribes of Hingiloyî and Cindoyî
    15. Ûlkî: Believed to be closely related to the Dodikan and Mûrtemenî tribes.[402]Ibid. p. 156
  13. Hewêrî:[403]Ibid. p. 136 See Deşta Dûbanê section for more.
  14. Kaşaxî: An old and historically widespread Ezidi tribe originally hailing from Hekarî region. They can be found in Welatê Xalta as well as as the Başîqa-Bahzan towns. In Şerefname, they are listed as one of the tribes under the Rojkan tribe confederacy centred in Bitlis (Bedlîs). It is likely that they joined the Rojkan confederacy later on after their migration from Hekarî region. The Kaşaxî are also mentioned in Beyta Melek Sicadîn, a sacred Ezidi hymn, where it is described how they mourned for their Şêx and Xudan, Sicadîn (13th-century Ezidi saint), after his departure from earth. The Kaşaxî of Serhed originally migrated from the Tendûrekê village of Surmelîyê district in Îdir region. There are families hailing other villages of Îdir (Qazîqopranê, Qizneferê, Dimsiz) and from Bedlîs as well.[404]Ibid. p. 136
  15. Kendalî: This tribe was once a part of Çoban Axa’s confederacy (Mehmûdî). Their name comes from the Kurdish word “kendal”, which translates to “ravine” or “gorge” in Kurdish. According to tradition, one man from Mamreşan tribe separated himself from the tribe and cut off contact with them, and went to settle in a gorge with his family, and from then on, his descendants came to be called Kendalî (lit. “Gorge Dwellers”). Interestingly, in Welatşêx, one can find both the villages of Mamreşa and Kendal in Baskê Şêxa area around the town of Mehetê, possibly being the ancestral villages of these tribes. Kendalîs are attested in the Mişûr of Pîr Emer Qubeysî (orig. ca. 13th c., copied ca. 18th c.) and are mentioned by Mela Mehmûdê Bazîdî (1797-1859) as one of the tribes of Botan region who are comprised of 2,000 houses.[405]Ibid. p. 135[406]Pirbari, Dimitri & Mossaki, Nodar. 2022
  16. Mamreşî: An old Ezidi tribe named after the Ezidi saint Pîr Mehmed Reşan (Mehme Reşan, Memê Reşan, Mam Reşan) and as mentioned before, there is a village in the Baskê Şêxa area of Welatşêx in Iraqi Kurdistan named Mamreşan, likely the tribe’s ancestral village. One part of this tribe migrated to Caucasus under the leadership of Çoban Axa, the chief of Mehmûdî confederacy, and the other part migrated as a part of the Zuqurî confederacy. Çoban Axa’s dynasty (see Axalerî for more on them) is said to originally have come from this tribe, however, in his letters, Çoban Axa refers to himself as a Mehmûdî. Likely, Mamreşîs were considered a part of the Mehmûdî confederacy, who they lived in close proximity with.[407]Ibid. pp. 123, 139 In Şerefname, Mamreşan are mentioned as one of the tribes inhabiting the Hoşap castle (Kela Xoşabê) south of Van lake, which is a famous castle that served as the historical stronghold and headquarters of the originally Ezidi principality of Mehmûdî.[408]Şerefname (Azad Yayınevi, 2014), p. 351[409]Açikyildiz-Şengül, Birgül. (2016). From Yezidism to Islam: Religious architecture of the Mahmudî Dynasty in Khoshâb. Iran and the Caucasus, 20(3–4), 369–383. … Continue reading
  17. Masekan: A tribe that can also be found in Turkey, Syria and Iraq. The Serhedî section fled to Armenia from the villages of Zorê in Îdir (Iğdir) and Qerekendê in Bazîd (Doğubayazit). See Welatşêx section for more on Masekî tribe.[410]Pîr Dîma, 2011, pp. 142-143
    1. Masekên Zorî
    2. Masekên Qerekendî
  18. Mehemdan: A tribe said to originally stem from the Hewêrî tribe by origin. There is a theory that their name possibly stems from “Mehmûdî”, which was the name of a large Ezidi tribal confederacy led by Çoban Axa. According to another theory, this tribe became a large union or confederacy of different Ezidi tribes who united together and emerged victorious in the Battle of Zerîf Xatûn, which took place in Ebex at the beginning of 19th century after Zerîf Xatûn, the daughter of Kok Axa (son of Çoban Axa) was kidnapped by a Muslim Kurdish chief named Bedirxan. According to another theory, this confederacy was formed of tribes who united together to protect themselves from the neighbouring Belan tribe.[411]Ibid. pp. 85-86, 143-144
  19. Mîrangan/Yeknavî: Believed to be closely related to the Mendesorî, Dawidî and Gelûtî tribes. They see themselves as descendants of the Qewals, a hereditary group of Qewl-reciters centred in the towns of Başîqa and Bahzan in Iraq comprised of sections from the Dumilî, Hekarî and Mamûsî tribes. They also call themselves “Yeknavî”. Prior to migrating to Armenia and Georgia, this tribe lived in the village of Sotuxlîyê in Qers (Kars).[412]Ibid. p. 144
  20. Mûsêsanî: A tribe that originally comes from Iraq. Likely they are related to the Misûsan tribe which still lives in Welatşêx. Furthermore, a section of the Mûsêsanî also exists among the Ezidis of Tur Abdin. They are also sometimes known by the name Şûşanî.[413]Ibid. p. 145
    1. Xudoyî
    2. Mala Kulik
  21. Ortilî: Originally from the village of Ortila/Ortilî in the Bazîd (Doğubayazit) district of Agirî (Ağri) province, which they take their name from, they migrated to Surmelîyê district and settled among Hesen Axa’s tribe (Hesinî) before coming to Caucasus. Ortilîs are divided into two branches, the Qazanan who are a part of Hesinî confederacy, and the Mamtacî.[414]Ibid. p. 146
    1. Mamtacî: Prior to coming to Caucasus, this tribe lived in the village of Taşûşanê in the Surmelîyê district of the Îdir (Iğdir). A section of this tribe is known for observing the forty-day fasting periods of summer and winter (Çilê Havînê & Çilê Zivistanê). This custom was introduced by one of their chiefs, Elî Axa, after returning from a pilgrimage to the sanctuary of Laliş.[415]Ibid. pp. 139-140
      • Şemezerî
      • Bêrîkî
      • Îsêyî
      • Botoyî
      • Şeboyî
      • Şemoyî
    2. Qazanan: See Hesinî for their subtribes.
  22. Rojkan: A large, famous and historically powerful tribal confederacy with its stronghold in Bedlîs (Bitlis) and Wan (Van) regions. Nowadays mostly islamized and living in Turkey, this section which remained loyal to their faith fled to Armenia. Rojkî confederacy also ruled the principality of Bitlis (Bedlîs). Şerefxanê Bedlîsî, himself of Rojkî ancestry and the ruler of Bedlîs principality, writes in his book Şerefname (1597) that the name “Rojkî” comes from the Kurdish “Rojek” (“a day”), singular form of “Roj” (“sun”, “day”), referring to when 24 tribes gathered at a place called “Tab” and banded together under one day. By the end of 16th century, Rojkîs were composed of 25 tribes, five of them being the original tribes of Bedlîs region and the other 20 were divided into two rival and enemy branches, the Bilbasî and Qewalîsî branches, each having 10 tribes under its name. According to the Russian scholar Vasileva, the Bilbasî branch was Ezidi and the enmity with Qewalîsî likely had a religious background, since the Bilbasî chief Şêx Emîr is nicknamed as “Qere Yezîd” and in other historical chronicles, such as the History of Ardalan Dynasty, Bilbasîs are described as “kafir” (disbelievers). However, the rivalry with the Qewalîsî being of a religious background can also be disputed by the fact that the Qewalîsî themselves were mentioned to have included many tribes that are historically Ezidi, such as the Xaltî, Îstûrkî, Kaşaxî and Kurtikan. Vasileva also raises the possibility that the writer of Şerefname, Şerefxanê Bedlîsî may have been of Ezidi ancestry himself, since according to a lesser-known tradition, his forefather was Ezidi. Furthermore, his mother was a Kurd of Botan region, where Ezidis were heavily concentrated at the time.[416]Ibid. pp. 151-152
    1. Alûmêrî
    2. Aroqî: A small tribe which considers itself a part of the Rojkî confederacy. They originally lived in Qers (Kars) province prior to fleeing to Armenia due to persecution from Muslim Kurds. According to a theory, they are originally from the Ezidi tribe of Heraqî in Welatşêx, and their current name “Aroqî” is a development of “Heraqî” which occurred after their migration.[417]Ibid. p. 122 (See Welatşêx section for more on Heraqîs).
      • Êmîşî
    3. Çekoyî
    4. Hebûkî
    5. Gabelekî
  23. Sîpkî: One of the large tribal confederacies in Serhed that is nowadays majority islamized, however the Sîpkan section of Caucasus are still Ezidis. According to the writer Mehmed Xurşîd in 1877, all sections of this confederacy likely share the same origin, although he was unable find an answer as to which sections are originally Sîpkî and which sections joined the confederacy at a later period. He also writes that all Sîpkîs were certainly once adherents of Ezidism before many of them converted to Islam. He furthermore writes that 200 families of Sîpkîs inhabited the Eyntab district of Eleşgir in Agirî both in winter and summer seasons, while 300 lived within the Russian borders and moved between the Êrîvan (Yerevan) district in winter and the pastures of Elegezê (Alagyaz) in summer, and a small section of two to three families lived in Maku region of Iran. In 1877-1878, when the Qers (Kars) region fell under Russian control, the Ezidi section of Sîpkan migrated there with the permission of the Russian authorities due to persecution from the Sîpkî Muslims. In 1917, the Sîpkî Ezidis fled again from Qers to Armenia.[418]Ibid. pp. 79-80, 88-93, 153 Interestingly, a tribe of the same name is also found among Ezidis of Deşta Dûbanê region in Duhok governorate.
    1. Çîlan: A small tribe that inhabited the villages of Dûzgêçîyê and Qizilkulê in Qers prior to migrating to Armenia.[419]Ibid. p. 130
    2. Îsedizî: The leading and chiefly section of the confederacy that inhabited the villages of Dîgorê, Engîkuyê, Bacelîyê, Sûsizê and others in Qers.[420]Ibid. p. 135
      • Qerêyî
      • Şanederî
      • Mikoyî
    3. Kilêrî: They inhabited the village of Engikûlê in Qers prior to coming to Armenia. Mela Mehmûdê Bazîdî (1797-1859) considers them as one of the Ezidi tribes of Bazîd (Doğubayazit).[421]Ibid. p. 137
      • Xeloyî
      • Mamoyî
      • Qelenderî
    4. Mîxaîlan: Like the rest of Sîpkîs, the Mîxaîlî also migrated from Qers to Armenia. However, before them at the beginning of 19th century, another group of Mîxaîlîs had already migrated from Gaziantep (Dîlok) region of Turkey and settled in Caucasus. According to a theory, their name comes from the personal name “Mîxo”.[422]Ibid. pp. 145-146
      • Mîxaîlîyên Elegezê: Divided into the subtribes of Qerêyî, Ûnoyî, Îsêyî, Eloyî, Çoloyî, Bişêyî and Xuşoyî.
      • Mîxaîlîyên Pampê (Pampa Kurda): Divided into the subtribes of Pûrtoyî, Temoyî, Siloyî and Bozoyî.
      • Mîxaîlîyên Korbilaxê: All belonging to the subtribe of Çoloyî.
    5. Stûrkan: An old Ezidi tribe attested both in the Mişûr of Pîr Sînî Behrî (1207-1208 AD)[423]Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020 and the Mişûr of Pîr Xetî Pisî (orig. ca. 13th c., copied in 1862).[424]Pîr Xidir Silêman, 2023, p. 397 They are possibly also related to the Îstûrkî of Hasankeyf (Heskîfê) mentioned in Şerefname (1597)[425]Şerefname (Azad Yayınevi, 2014), p. 195 and Cihannüma (1648-1657).[426]Cihannüma (BRILL 2021), p. 353 Some sections of Stûrkî also live in Welatê Xalta, with an islamized section living in Siirt province and another Ezidi section forming one of the subtribes of the Anqosî in Welatê Xalta. Another section is also present in Iraq, however their tribal name has been eclipsed by the title “Feqîr” since the whole tribe is composed of Feqîrs.[427]Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020[428]Tan, Altan (2018), Turabidin’den Berriye’ye. Aşiretler – Dinler – Diller – Kültürler (in Turkish), Pak Ajans Yayincilik Turizm Ve Diş Ticaret Limited şirketi,p. 381[429]Pîr Dîma, 2011, p. 153
    6. Şemsikan: A large tribe with roots in Wan (Van) region of Turkey. This tribe has both Ezidi and Muslim members. While the islamized section of the Şemsikî are considered an independent tribe, the Ezidi Şemsikî of Caucasus are a part of Sîpkan confederacy, likely joining the Sîpkî at a later period, whereas the Ezidi Şemsikî of Welatê Xalta are a part of the Qizilanî branch of Xalta confederacy.[430]Ibid. p. 154
    7. Utî: A sizable section of the Sîpkî that inhabited many villages in Qers region, with one of their chiefs, Hûtî Beg once governing the Dîgorê district. Many very famous Ezidi intellectuals of the Soviet Union who madê significant contributions to Kurdish literature and culture, such Hecîyê Cindî, Emînê Evdal, Casimê Celîl (as well as his sons Ordîxanê Celîl and Celîlê Celîl), Cerdoyê Gênco, Baxçoyê Îsko, Fêrîkê Ûsiv, Wezîrê Eşo, Cerdoyê Esed, etc. were all of this tribe.[431]Ibid. pp. 156-157
      • Nihoyî (Botêyî)
      • Cewarî
      • Zerêyî
      • Mihêyî
      • Siloyî
      • Şemoyî
      • Misoyî
  24. Suhanî:[432]Ibid. pp. 153-154 A widespread Ezidi tribe that can also be found in Urfa province of Turkey and Cizîrê region of Syria (Hasakah governorate). See Cizîrê section for more on them.
    1. Kokilî
    2. Mihînî
    3. Hesoyî
  25. Şerqiyan: A large and widespread tribe. The Soviet Ezidi intellectual Qanatê Kurdo a famed profesor, linguist and kurdologist, was of this tribe.[433]Ibid. p. 155 See Urfa section for more on Şerqîs.
    1. Kotoyî
    2. Pûrtoyî
    3. Eloyî (Îsoyî)
    4. Kolosî
    5. Sincoyî
  26. Torinan: A name that derives from the Kurdish word “torin”, which translates to “aristocrat”, “noble” or “elite”. According to some of the Torinî, they are originally of the Bendûrî tribe and were once their chiefs, although this is disputed. The ancestors of this tribe are known as Yûzbaşî Axa and Ozman Axa, and the famous Koçek, Koçek Xelîl, was of this tribe. Interestingly, a tribe under the name Torinî can also be found among the Şerqî of Urfa province in Turkey and Hasakah governorate in Syria. The Torinî of Caucasus originally lived in the village of Zorê near Îdir (Iğdir) prior to migrating to Caucasus.[434]Ibid. pp. 155-156
  27. Xaltan: A large, widespread and historically powerful tribal confederacy. In Caucasus, many tribal sections, although of Xaltî origins, have become separated from this tribe, either joining other confederacies or becoming independent. Only the Recevî section has fully remained as part of the Xaltî.[435]Ibid. pp. 157-158 See Welatê Xalta section for more on them.
    1. Anqosî: After migrating from their homeland in Welatê Xalta, the Anqosî split into two sections, one migrated to near the borders of Russian empire, meanwhile the other migrated to Bêrgirî district of Bazîd northeast of Van lake, became a part of the Zuqurî tribal confederacy before eventually migrating to Caucasus with other Zuqurîs during World War I.[436]Ibid. pp. 121-122, 157 See Welatê Xalta section for more on the Anqosî.
      • Mamedî: An islamized tribe of this name can still be found in the Siirt province of Turkey,[437]Altan Tan, 2018, p. 381 where the Anqosî were historically present as well.
      • Kerîmî
      • Cimikî
    2. Pîvazî: This tribe originally lived in the surroundings of Diyarbakir (Amed) before migrating to Çaldiran (Ebex) and Eleşkirt (Eleşgir), and from there to Caucasus. The Gerdenzerî and Gûkasî tribes are offshoots of this tribe.[438]Pîr Dîma, 2011, p. 146
      • Kekoyî
      • Reşoyî
      • Varoyî
      • Bûboyî
      • Sefoyî
    3. Recevî: According to a folk theory, there were three brothers, Reco, Xalit and Pîvo, from whom the Recevî, Xaltî and Pîvazî descend from. They are attested in the Mişûr of Pîr Sînî Behrî (1207-1208 AD) as “Receban”. In Welatê Xalta region, there is a village named Receb, which may be the ancestral village of the tribe. Prior to migrating to Caucasus, the Recevî lived in the villages of Bacelîyê and Qerekelê in Qers (Kars).[439]Ibid. pp. 147-148[440]Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020
      • Evdêyî
      • Çilbêşîkî
      • Dawoyî
      • Beranî
  28. Xanîyan: A small tribe with its origins in a place named Xanê in Hekarî (Hakkari) region. The famous 17th century Kurdish writer and poet, Ehmedê Xanî, was of this tribe. Nowadays, the majority of this tribe has been islamized and lives south of the Van lake. The Ezidi section of the Xanî, has two branches, one that lived in the village of Qizildizê in the sanjak of Bazîd (Doğubayazit) prior to migrating to Caucasus, and one that had joined the Zuqurî confederacy and lived in the village of Pişîkkumbê in the Wanê (Van) region. Mela Mehmûdê Bazîdî (1797-1859) lists them as one of the Mehemdan Kurdish tribes living southeast of Van lake and estimates 500 houses belonging to them.[441]Pîr Dîma, 2011, p. 158
  29. Zuqurî: A large tribal confederacy consisting of Ezidi tribes who lived in Van region, including both the Ezidi tribes who were old inhabitants of the Van region and the tribes who migrated to Van at a later period. During World War I between the years 1915-1918, this confederacy started migrating towards Armenia under the leadership of Cangîr Axa.[442]Ibid
    1. Anqosî (partially)
    2. Baravan: An old tribe attested in the Mişûr of Pîr Sînî Behrî (1207-1208 AD) as “Behravan”.[443]Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020 They originate from Mêrdîn (Mardin) in Turkey, where they lived in the villages of Xanka Xwarîn, Xanka Jorîn, Hidûrê and Avgewr. The Ezidi section migrated northwards to Van region where they settled in the villages of Kanîsarkê, Dêrcemeda Jêrîn and Dêrcemeda Jorîn before moving to Caucasus, while the islamized section of the Baravî remained in Mêrdîn.[444]Pîr Dîma, 2011, pp. 142-143
      • Çeman: Until the beginning of the 20th century, the Baravî tribe was led by this section.[445]Ibid. p. 124
      • Çilxenceran: Their name translates literally to “Forty Daggers”.
      • Pirpirîkan: The first section to reach Caucasus, with a part of them already settling in Armenia in the middle of 19th century whereas the rest of the Baravî mainly arrived in 1914-1918.[446]Ibid
      • Şamiyan
    3. Belekerî (partially)
    4. Bûtkî: Prior to the migration to Caucasus, this tribe lived in the village of Hacelî in Van region. In 19th century, some sections of the Hacoyî branch already began migrating to Armenia, while the rest of the Bûtkî migrated in 1914-1918. They are also believed to share roots with the Bûvkan and Bûdan tribes.[447]Ibid. pp. 128-129
      • Hacoyî
      • Postoyî
      • Kosoyî
    5. Divinî (partially)
    6. Korkitî: Said to be of the same origin as the Korkotî branch of the Belî tribe. A part of this tribe migrayed from the villages of Çibûxlû and Walîcanê in Van region along with the rest of Zuqurî confederacy, while another part migrated from the villages of Dîzî and Qizilqulê in Qers. Mela Mehmûdê Bazîdî (1797-1859) counts them as one of the tribes of Mehemdan southeast of Van lake and counts 200 houses belonging to this tribe.[448]Ibid. pp. 137-138
      • Mamxaşî
      • Gedoyî
      • Hedoyî
      • Atoyî
      • Mewronî
    7. Kurtikî: A small tribe that lived in the villages of Pişîkumbet, Şîvekar and Tirkaşên in Bêrgirî district of Bazîd northeast of Van lake prior to migrating to Caucasus.[449]Ibid. p. 138
      • Gasora
      • Dawidî
      • Xocelî
    8. Mamreşî (partially)
    9. Mendesorî: This tribe has its origins in Hekarê region and prior to their migration to Caucasus, they lived in the villages of Seyidî Begê, Ûtê and Şemsedîn in Van region. According to tradition, their name is made up for two words, “mend”/”mendîl” (“kerchief”, “scarf”, “cloth”) and “sor” (lit. “red”). Translating to “dressed in red” or “red-clothed”, which may be a reference to their traditional clothes in the past. Mela Mehmûdê Bazîdî (1797-1859) mentions them as one of the tribes of Mehemdan and estimates 150 houses belonging to this tribe.[450]Ibid. pp. 140-141, 158
      • Pilivinî: The chiefly section of this tribe which led the Mendesorî tribe until the migration to Caucasus.
      • Nemoyî
      • Bêzêyî
      • Ceferî
      • Elîmisrî
      • Mendoyî
      • Botoyî
    10. Mendikan: A large tribe concentrated in Şingal region (See Çiyayê Şingalê section for more on them). The Serhedî section lived in the villages of Çîbûxlû and Welîcanê in Van region before migrating to Armenia in 1915-1918.[451]Ibid. pp. 141-142
      1. Qasimî
        • Şerîfî
        • Gabeşî
      2. Deikî
      3. Mamedî
      4. Keçelî
    11. Reşan:[452]Ibid. p. 150 See above under Hesenî confederacy for more on them.
      • Gurkî: Divided into Cefoyî, Hemoyî, Temoyî, Îsoyî.
      • Sêvoyî: Divided into the Mişkêyî group of subtribes.
    12. Reşkan: A well-known and historical Ezidi tribe also found in Iraq, Syria and Turkey. The Serhedî section lived in the villages of Hacelîyê and Şîvekar prior to migrating to Caucasus.[453]Ibid. pp. 150-151 See Deşta Dûbanê section for more on them.
      1. Ebêsî
    13. Selmikan: A small tribe that lived in the village of Yarimqa in Van region before migrating to Caucasus.[454]Ibid. p. 153
    14. Xanîyan (partially)

References

References
↑1 Şêx Xelat Baedrî (2024, August 31). Ezidi Holy Places: An In-Depth Compilation | Ezidi Heritage. Ezidi Heritage. https://ezidi-heritage.com/articles/ezidi-holy-places/
↑2 Öğr. Gör. Bilal Yilmaz. (2014). 1915 tarihli Musul-Van ve Musul Halep seyahatlerinde Hakkâri. Tarihte Hakkari Sempozyumu, 2, pp. 549–565. https://kutuphane.ttk.gov.tr/details?id=599310&materialType=KT&query=Y%C4%B1ld%C4%B1z%2C+Murat.
↑3 Attribution: Levi Clancy, CC0, via Wikimedia Commons
↑4 Interview with Şêx Fayiz in spring of 2024
↑5 Fan Media K. (2024, July 20). Bername | Cih U Waar بەرنامێ | (جهـ و وار)| خەلەکا (3) | ناحیا (باعەدرێ)| Fan media k [Video]. YouTube. https://www.youtube.com/watch?v=gxxVoaSAnjw
↑6 Mossaki, Nodar & Pirbari, Dimitri. (2019). The death of Mir Tahsin Beg and the future of the Yezidi community. Asia and Africa Today. https://doi.org/10.31857/s032150750007023-7
↑7 Attribution: Levi Clancy, CC0, via Wikimedia Commons
↑8 Dawid Mirad Xetarî, “Qîrkirina Qebîleya Basîyan”, Weşanên Na, 2022, pp. 9-11, 15-36
↑9 داود مراد خەتاری & زێدۆ باعەدری (2023) کەد و بەرهەمێن پیر خدر سلێمان (پەرتێ ئێکێ): شێخان و شێخانبەگی (Dawid Mirad Xetarî & Zêdo Baedrî (2023) Ked û Berhemên Pîr Xidir Silêman (Pertê Êkê): Şêxan û Şêxanbegî) p. 397
↑10 Omarkhali, Khanna, 2017, “The Yezidi Religious Textual Tradition: From Oral to Written Categories, Transmission, Scripturalisation and Canonisation of the Yezidi Oral Religious Texts.” pp. 61-63
↑11 کۆڤان خانکی (٢٠١٤) بازیدێ بەستامی: ڤەکۆلینەکا مێژوویی، دینی، ئەدەبی، شینوارناسی و مەیدانی یە (Kovan Xankî, 2014, Bazîdê Bestamî: Vekolîneka Mêjûyî, Dînî, Edebî, Şînwarnasî û Meydanî ye) pp. 240-241
↑12 Ibid
↑13 Interview with a member of the Belesînî tribe from Bahzanî in Germany.
↑14 Humanitarian Atlas: Republic of Iraq. (n.d.). https://humanitarianatlas.org/iraq/
↑15 الإيزيدية في العراق و دول الجوار: دراسة تاريخية ميدانية في الحياة الدينية والثقافية والاجتماعية (2020) حسن خيرو مرزا نعمان بیگ (Hassan Khero Mirza Numan Beg, 2020, The Yazidis in Iraq and the Neighbouring Countries: A Historical Field Study in Religious, Cultural and Social Life) p. 13
↑16 Ibid. p. 15
↑17 Ibid. p. 17
↑18 Zilan, Milan. (2023). A Translation of the Description of the Kurds in “Masālik al-Abṣār fī Mamālik al-Amṣār”, by Ibn Fadlallah al-’Umari (1301-1349). https://www.academia.edu/100586947/A_Translation_of_the_Description_of_the_Kurds_in_Mas%C4%81lik_al_Ab%E1%B9%A3%C4%81r_f%C4%AB_Mam%C4%81lik_al_Am%E1%B9%A3%C4%81r_by_Ibn_Fadlallah_al_Umari_1301_1349_ (Accessed 20 October 2024)
↑19 Pirbari, Dimitri, Mossaki, Nodar, & Yezdin, Mirza Sileman. (2020). A Yezidi Manuscript:—Mišūr of P’īr Sīnī Bahrī/P’īr Sīnī Dārānī, its study and critical analysis. Iranian Studies, 53(1–2), 223–257. https://doi.org/10.1080/00210862.2019.1669118
↑20 Bedlîsî, Şerefxanê. Şerefname: Dîroka Kurdistanê [Wergera Kurmancî], Azad Yayınevi, 2014. p. 357
↑21 Başçı, Veysel (2019), “Dunbulî Beyliği Tarihi ve Tarihi Kronikleri [XIII-XVIII. YY.]”, Kadim Akademi SBD (in Turkish), 3 (2): 63–114
↑22 Pîr Dîma. Êzdîyên Serhedê: Sedsala XIX – Destpêka XX. Translated by Ezîzê Cewo, Weşanxaneya Do, 2011. pp. 36-38
↑23 Ibid
↑24 Hassan Khero Mirza Numan Beg, 2020, p. 13
↑25 Ibid. p. 16
↑26 Kreyenbroek, Philip, “God and Sheikh Adi are Perfect: Sacred Poems and Religious Narratives from the Yezidi Tradition” (2005), pp. 116-117
↑27 Hassan Khero Mirza Numan Beg, 2020, p. 18
↑28 Interview with Şêx W. of Ba’edrê, 10th October 2024
↑29 Hassan Khero Mirza Numan Beg, 2020, p. 18
↑30 Ibid. p. 18
↑31 Khanna Omarkhali transliterated the passage as Mamîreşan instead of Mamûsî, however, after reviewing the writing in the original manuscript and comparing Khanna Omarkhali’s transliteration with that of Pîr Xidir Silêman’s in Şêxan û Şêxanbegî, we concluded that in the passage, it is most likely the Mamûsî who are referred to. For Khanna Omarkhali’s analysis, transliteration and translation of the Mişûr, see “The Yezidi Religious Textual Tradition: From Oral to Written Categories, Transmission, Scripturalisation and Canonisation of the Yezidi Oral Religious Texts.” pp. 377-398
↑32 Pîr Xidir Silêman, 2023, p. 398
↑33 Ibid. pp. 433, 456-457
↑34 Hassan Khero Mirza Numan Beg, 2020, p. 15
↑35 Ali, Majid Hassan. (2019). Genocidal Campaigns during the Ottoman Era: The Firmān of Mīr-i-Kura against the Yazidi Religious Minority in 1832–1834. Genocide Studies International, 13(1), 77–91. https://doi.org/10.3138/gsi.13.1.05, pp. 83-84, 86
↑36 Qewal Lavê Baedrî (2023, November 17). Qewls | Ezidi Heritage. https://ezidi-heritage.com/articles/qewls/#f+27720+1+6
↑37 Aysif, Rezan Shivan, 2021, “The Role of Nature in Yezidism: Poetic Texts and Living Tradition” p. 217
↑38 Hassan Khero Mirza Numan Beg, 2020, p. 14-15
↑39 Elias, Pir Khalat. (2022) Koçek Birhîmê Gabarî, Facebook. Available at: https://www.facebook.com/share/p/1BWt48tFh8/ (Accessed: 05 November 2024).
↑40 Pîr Xidir Silêman, 2023, p. 398
↑41 Şerefname (Azad Yayınevi, 2014), p. 163
↑42 Çelebi, Katip. An Ottoman cosmography: Translation of Cihānnümā. BRILL, 2021, p. 355
↑43 Hassan Khero Mirza Numan Beg, 2020, p. 17
↑44 Khanna Omarkhali, 2017, p. 571
↑45 Hassan Khero Mirza Numan Beg, 2020, p. 14
↑46 Field research by the researcher Dawid Mirad Xetarî, who visited the village, interviewed the locals and published the video on his facebook page: https://www.facebook.com/share/v/9xhn5yeLDWuKgGHy/ (Accessed 1 July 2024)
↑47 Dimitri Pirbari, Nodar Mossaki & Mirza Sileman Yezdin (2020) A Yezidi Manuscript:—Mišūr of P’īr Sīnī Bahrī/P’īr Sīnī Dārānī, Its Study and Critical Analysis, Iranian Studies, 53:1-2, 223-257, DOI: 10.1080/00210862.2019.1669118
↑48 Hassan Khero Mirza Numan Beg, 2020, pp. 13-14
↑49 Online nterview with Şêx E. of the Qaîdî tribe from Sîna village, 2022
↑50 Aysif, Rezan Shivan, 2021, p. 217
↑51 Pîr Xidir Silêman, 2023, p. 397
↑52 Khanna Omarkhali, 2017, p. 571
↑53 Pîr Xidir Silêman, 2023, p. 398
↑54 Kovan Xankî, 2014, pp. 231-232
↑55 Aysif, Rezan Shivan, 2021, p. 217
↑56 Hassan Khero Mirza Numan Beg, 2020, p. 17
↑57 Sykes, Mark. (1908). The Kurdish Tribes of the Ottoman Empire. The Journal of the Royal Anthropological Institute of Great Britain and Ireland, 38, 451. https://doi.org/10.2307/2843309
↑58 Hassan Khero Mirza Numan Beg, 2020, p. 14
↑59 Ibid. p. 18
↑60 Information handed to us by the house of Feqîr Hecî of the town of Ba’edrê, who are themselves from this tribe.
↑61 Hassan Khero Mirza Numan Beg, 2020, p. 13
↑62 Khanna Omarkhali, 2017, p. 383
↑63 ئلیاس نەعمۆ خەتاری. (2024, May 10). گوندێ خەتارێ و توافا مەزن. رۆژناما بنگەهێ لالش. Retrieved October 21, 2024, from https://www.lalishduhok.com/%DA%AF%DB%86%D8%AA%D8%A7%D8%B1/post/535002/?lang=ckb
↑64 کاروان باعەدری. (2023, February 26). خەتارێ؛ نیشتیمانی سمێڵ. كه‌ركوك ناو. Retrieved October 15, 2024, from https://www.kirkuknow.com/ku/news/65519
↑65 Hassan Khero Mirza Numan Beg, 2020, p. 17
↑66 Pîr Xidir Silêman, 2023, p. 398
↑67 حەجی مەغسۆ حەسۆ (٢٠١٢) گریڤان: چەند ڤەکۆلینەک دەربارەی ئێزدیان و ئێزدیاتیێ (Hecî Mexso Heso, 2012, Girîvan: Vekolînek Derbareyî Êzdiyan û Êzdiyatîyê) p. 79
↑68 A translation of this Serhatî is still in progress and unpublished. For the video of the Serhatî narration, see: https://youtu.be/Rj2TVflYrnY?si=OLWp_ez9hFq2vk2t
↑69 Attribution: Private
↑70 Online interview with Agîd Hewêrî, a local Hewêrî, 4th November 2024
↑71 Hecî Mexso, 2012, p. 83
↑72 Kovan Xankî, 2014, p. 229
↑73 Hecî Mexso, 2012, p. 83
↑74 Ibid
↑75 Bedelê Feqîr Hecî, 2002, “Bawerî û Mîtologiya Êzidîyan: Çendeha Têkist û Vekolîn”, pp. 310-311
↑76 Şikir Xidir Mirad Bazo, 2012, pp. 187-188
↑77 Kovan Xankî, 2014, p. 229
↑78 Ibid. pp. 228-229
↑79 Hecî Mexso, 2012, p. 83
↑80 Pîr Xidir Silêman, 2023, p. 398
↑81 Hecî Mexso, 2012, p. 83
↑82 Ibid
↑83 Ibid
↑84 Ibid
↑85 Ibid
↑86 Kovan Xankî, 2014, p. 229
↑87 Ibid
↑88 Ibid
↑89 Ibid
↑90 Ibid
↑91 Ibid
↑92 Ibid
↑93 Ibid
↑94 Ibid
↑95 Ibid
↑96 Ibid
↑97 Ibid
↑98 Ibid
↑99 Hecî Mexso, 2012, p. 83
↑100 Ibid
↑101 Pîr Dîma, 2011, p. 134
↑102 Şêx Xelat Baedrî (2024a, August 13). Şêx Mend and the Role of Snakes in Ezidism | Ezidi Heritage. Ezidi Heritage. https://ezidi-heritage.com/articles/snakes-in-ezidism/
↑103 Hassan Khero Mirza Numan Beg, 2020, p. 16
↑104 Hecî Mexso, 2012, p. 83
↑105 Ibid
↑106 Ibid
↑107 Ibid
↑108 Ibid
↑109 Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020
↑110 Pîr Xidir Silêman, 2023, pp. 397-398
↑111 Şerefname (Azad Yayınevi, 2014), p. 163
↑112 Cihannüma (BRILL 2021), p. 355
↑113 شكر خضر مراد بازو (٢٠١٢) شنگال خلال العهد الملكي (Şikir Xidir Mirad Bazo, 2012, “Shingal during Royal Period: 1921-1958”) pp. 178-179
↑114 Hecî Mexso, 2012, p. 83
↑115 Ibid
↑116 Ibid
↑117 Interview with a native of Şingal region, 2023
↑118 Hassan Ali, Majid (2020) “Religious Minorities in Republican Iraq Between Granting Rights and Discrimination: A sociopolitical and historical study”, p. 46
↑119 Attribution: Danpanic77, CC0, via Wikimedia Commons
↑120 نكتل عبد الهادي عبد الكريم. 2020. العشائر الأيزيدية في جبل سنجار : دراسة تاريخية. مجلة دراسات موصلية،مج. 2020، ع. 55، ص ص. 43-64. (Naktal Abdulhadi Abdulkreem (2020) “Yezidi Clans in Mount Sinjar: Historical Study”, Mosul Studies Journal, Vol. 2020, No. 55, pp. 43-64.)
↑121 Khanna Omarkhali, 2017, p. 570
↑122 Ibid
↑123 Naktal Abdulhadi Abdulkreem, 2020
↑124 Ibid
↑125 Şikir Xidir Mirad Bazo, 2012, pp. 198-199
↑126 Khanna Omarkhali, 2017, p. 570
↑127 Şikir Xidir Mirad Bazo, 2012, p. 199
↑128 Naktal Abdulhadi Abdulkreem, 2020
↑129 Naktal Abdulhadi Abdulkreem, 2020
↑130 Şikir Xidir Mirad Bazo, 2012, p. 199
↑131 Ibid. pp. 191-193
↑132 Naktal Abdulhadi Abdulkreem, 2020
↑133 Ibid
↑134 خێری شنگالێ (٢٠١٢) ئێزدی میرزا کەبدالی (Xêrî Şingalî, 2012, Êzdî Mîrza Kendalî) pp. 67-68
↑135 Ibid
↑136 Ibid
↑137 Ibid
↑138 Ibid
↑139 Ibid
↑140 Ibid
↑141 Naktal Abdulhadi Abdulkreem, 2020
↑142 Ibid
↑143 Ibid
↑144 Ibid
↑145 Ibid
↑146 Ibid
↑147 Ibid
↑148 Ibid
↑149 Ibid
↑150 Ibid
↑151 Khanna Omarkhali, 2017, p. 570
↑152 Şikir Xidir Mirad Bazo, 2012, pp. 160-164
↑153 Khanna Omarkhali, 2017, p. 570
↑154 Ibid
↑155 Naktal Abdulhadi Abdulkreem, 2020
↑156 Şikir Xidir Mirad Bazo, 2012, pp. 196-197
↑157 Ibid
↑158 Ibid
↑159 Ibid
↑160 Ibid
↑161 Ibid
↑162 Ibid. p. 199
↑163 Khanna Omarkhali, 2017, p. 570
↑164 Ibid
↑165 Ibid
↑166 Naktal Abdulhadi Abdulkreem, 2020
↑167 Şikir Xidir Mirad Bazo, 2012, pp. 194-196
↑168 Khanna Omarkhali, 2017, p. 570
↑169 Ibid
↑170 Ibid
↑171 Naktal Abdulhadi Abdulkreem, 2020
↑172 Khanna Omarkhali, 2017, p. 570
↑173 Naktal Abdulhadi Abdulkreem, 2020
↑174 Khanna Omarkhali, 2017, p. 570
↑175 Ibid
↑176 Shammo, Qader Saleem (2018). “Yezidis in Iraq: between citizenship and policies of marginalization (1958-2005)” pp. 105-106, 108
↑177 Şikir Xidir Mirad Bazo, 2012, pp. 193-194
↑178 Naktal Abdulhadi Abdulkreem, 2020
↑179 Ibid
↑180 Ibid
↑181 Ibid
↑182 Ibid
↑183 Khanna Omarkhali, 2017, p. 570
↑184 Naktal Abdulhadi Abdulkreem, 2020
↑185 Şikir Xidir Mirad Bazo, 2012, pp. 173-174
↑186 Ibid. p. 174
↑187 Naktal Abdulhadi Abdulkreem, 2020
↑188 Ibid
↑189 Xêrî Şingalî, 2012, p. 44
↑190 Şikir Xidir Mirad Bazo, 2012, p. 173
↑191 Ibid. pp. 174-175
↑192 Xêrî Şingalî, 2012, p. 44
↑193 Şikir Xidir Mirad Bazo, 2012, p. 175
↑194 Khanna Omarkhali, 2017, p. 570
↑195 Ibid
↑196 Şikir Xidir Mirad Bazo, 2012, pp. 164-165
↑197 Şikir Xidir Mirad Bazo, 2012, pp. 180-181
↑198 Naktal Abdulhadi Abdulkreem, 2020
↑199 Şikir Xidir Mirad Bazo, 2012, pp. 187-188
↑200 Khanna Omarkhali, 2017, p. 570
↑201 Ibid
↑202 Ibid
↑203 Şikir Xidir Mirad Bazo, 2012, pp. 189-190
↑204 Khanna Omarkhali, 2017, p. 570
↑205 Ibid
↑206 Pîr Dîma, 2011, pp. 141-142
↑207 مندكان وسموقة من عشائر الإيزيدية في جبل شنكال. (2021, April 8). روناهي: عين الحقيقة. Retrieved October 29, 2024, from https://ronahi.net/%D9%85%D9%86%D8%AF%D9%83%D8%A7%D9%86-%D9%88%D8%B3%D9%85%D9%88%D9%82%D8%A9-%D9%85%D9%86-%D8%B9%D8%B4%D8%A7%D8%A6%D8%B1-%D8%A7%D9%84%D8%A5%D9%8A%D8%B2%D9%8A%D8%AF%D9%8A%D8%A9-%D9%81%D9%8A-%D8%AC%D8%A8/
↑208 Ibid
↑209 Ibid
↑210 Ibid
↑211 Ibid
↑212 Ibid
↑213 Xêrî Şingalî, 2012, p. 44
↑214 Ibid
↑215 Pîr Dîma, 2011, p. 141
↑216 Ibid
↑217 Ibid
↑218 Ibid
↑219 Naktal Abdulhadi Abdulkreem, 2020
↑220 Khanna Omarkhali, 2017, p. 570
↑221 Ibid
↑222 Ibid
↑223 Ibid
↑224 Pîr Xidir Silêman, 2023, pp. 397
↑225 Şikir Xidir Mirad Bazo, 2012, pp. 179-180
↑226 مندكان وسموقة من عشائر الإيزيدية في جبل شنكال. (2021, April 8). روناهي: عين الحقيقة. Retrieved October 29, 2024, from https://ronahi.net/%D9%85%D9%86%D8%AF%D9%83%D8%A7%D9%86-%D9%88%D8%B3%D9%85%D9%88%D9%82%D8%A9-%D9%85%D9%86-%D8%B9%D8%B4%D8%A7%D8%A6%D8%B1-%D8%A7%D9%84%D8%A5%D9%8A%D8%B2%D9%8A%D8%AF%D9%8A%D8%A9-%D9%81%D9%8A-%D8%AC%D8%A8/
↑227 Şikir Xidir Mirad Bazo, 2012, pp. 165-167
↑228 Şikir Xidir Mirad Bazo, 2012, pp. 168-169
↑229 Ibid. pp. 184-186
↑230 Naktal Abdulhadi Abdulkreem, 2020
↑231 Ternon, Yves, ‘The Impossible Rescue of the Armenians of Mardin: THE SINJAR SAFE HAVEN’, in Jacques Semelin, Claire Andrieu, and Sarah Gensburger (eds), Resisting Genocide: The Multiple Forms of Rescue (2014; online edn, Oxford Academic, 18 Dec. 2014), https://doi.org/10.1093/acprof:oso/9780199333493.003.0024, accessed 1 Nov. 2024.
↑232 Şikir Xidir Mirad Bazo, 2012, pp. 185-186, 190-191
↑233 Ibid
↑234 Ibid
↑235 Ibid
↑236 Ibid
↑237 Ibid
↑238 Ibid
↑239 Attribution: Meladjawdat, CC0, via Wikimedia Commons
↑240 Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020
↑241 Tolan, Kemal (2021) “Dîroka Êzdiyan a di dokumentan û zargotinê de” p. 108-114
↑242 Tolan, Kemal, “Hevpeyvîna Pênûsa Nû bi Mamosteyekî Êzdî ra!”) Pênûsa Nû (Hejmara 14), Hezîran 2013. p. 16
↑243 Emer Çelik, “Qelaçê Dasikan” in: “Yezidische Helden” Mêrxasên Êzîdiyan”, Denge Êzdiyan – Oldenburg (Juni/Hezîran 2011), pp. 293–299
↑244 ”Cejnên Ezîdîyan”, Mala Êzdiyan Oldenburg (2013), pp. 179–193
↑245 Pîr Dîma, 2011, p. 145
↑246 Kemal Tolan, 2021, p. 43
↑247 Ibid. pp. 96-97
↑248 Ibid. p. 70
↑249 Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020
↑250 Pirbari, Dimitri, & Mossaki, Nodar. (2022). A Yezidi Manuscript – Mišūr of Pir Amar Qubaysi, its study and critical analysis, https://doi.org/10.26907/2619-1261.2022.5.3.66-87
↑251 Boyîk, Eskerê (2006) “Êzîdiyatî – Mîrzikê Zaza – Fermanên Reş” pp. 172-173
↑252 Pîr Dîma, 2011, pp. 165-166
↑253 Layard, Austen Henry (1853) “Discoveries in the Ruins of Nineveh and Babylon: With Travels in Armenia, Kurdistan and the Desert: Being the Result of a Second Expedition Undertaken for the Trustees of the British Museum” (12th ed.). G.P. Putnam and Company.
↑254 Kemal Tolan, 2021, p. 88
↑255 Pîr Dîma, 2011, pp. 121-122
↑256 Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020
↑257 Pîr Xidir Silêman, 2023, p. 398
↑258 Eskerê Boyîk, 2006, p. 63
↑259 Pîr Dîma, 2011, p. 121
↑260 Ibid
↑261 Eskerê Boyîk, 2006, p. 197
↑262 Ibid
↑263 Ibid. pp. 141, 195-196
↑264 Ibid. p. 196
↑265 Şerefname (Azad Yayınevi, 2014), p. 195
↑266 Cihannüma (BRILL 2021), p. 353
↑267 Khanna Omarkhali, 2017, p. 383
↑268 Pirbari, Dimitri & Mossaki, Nodar. 2022
↑269 Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020
↑270 Kemal Tolan, 2021, p. 55
↑271 Tolan, Kemal, “Kurtiyek ji Dîroka Êzdîtiyê û Hinek Agehdariyên li ser Cih-Warên Êzdiyên ku li Bakurê Kurdistanê Diman”) Pênûsa Nû (Hejmara 15), Tîrmeh 2013a. p. 9
↑272 Demir, Hayri. (2013, September 20). Der blutige Schatten des Bedirxan Beg. ÊzîdîPress. Retrieved November 1, 2024, from https://www.ezidipress.com/blog/der-blutige-schatten-des-bedirxan-beg/
↑273 Ibid
↑274 Pîr Dîma, 2011, p. 155
↑275 Pîr Xidir Silêman, 2023, p. 398
↑276 Niebuhr, Carsten. “Carsten Niebuhrs Reisebeschreibung nach Arabien und anderen umliegenden Ländern: Zweyter Band. Denmark, Gedruckt in der Hofbuchdruckerey bey Nicolaus Möller” 1778, p. 418
↑277 Kemal Tolan, 2021a, p. 9
↑278 Pîr Dîma, 2011, pp. 148-149
↑279 ش, ج. (2015, August 22). جلود اغا سعدون الكركري. موسوعة جياي كورمنج TM. https://ciyaye-kurmenc.com/archive/%D8%AC%D9%84%D9%88%D8%AF-%D8%A7%D8%BA%D8%A7-%D8%B3%D8%B9%D8%AF%D9%88%D9%86-%D8%A7%D9%84%D9%83%D8%B1%D9%83%D8%B1%D9%8A/
↑280 Mele Xelefê Bafî. “Dîroka Kelepora Mîrnişîniya Botan, 2005. p. 182
↑281 Kemal Tolan, 2021a, p. 9
↑282 Anqosi, Kereme. “The Yezidi Kurds’ tribes & clans of south Caucasus.” International Journal of Kurdish Studies, vol. 19, no. 1-2, January 2005, p. 82
↑283 Ibid. p. 83
↑284 Ibid. p. 82
↑285 Ibid
↑286 Ibid. p. 81
↑287 Şêx Xelat Baedrî, 2024a
↑288 Maisel, Sebastian. (2016). Yezidis in Syria: Identity Building among a Double Minority. Lexington Books. p. 19
↑289 Elî, Mihemed Ebdo, 2008, “Êzdî û Êzdiyetî: Li Bakur Rojavaya Sûriyê” pp. 132-134
↑290 Ibid. p. 75
↑291 Konê Reş. “Êzdîyên li Çiyayê Kurmênc (Efrînê)” Govara Mehfel 1, Summer 2010, pp. 25–32
↑292 Şemo, Nesîm. “Çand û Hebûna Êzidiyan li Sûriya (Rojavayê Kurdistanê)” Lalish Magazine 51, Winter 2024, pp. 23-33
↑293 Sebastian Maisel, 2016, p. 20
↑294 Konê Reş, 2010
↑295 Sebastian Maisel, 2016, p. 20
↑296 Humanitarian Atlas: Republic of Iraq. (n.d.). https://humanitarianatlas.org/iraq/
↑297 RRT – Refugee Review Tribunal (Australia): RRT – Research Response IRQ35023 – Iraq – Arbil (or Erbil) – Khabat – Security situation – Political parties – Islamic groups – Athletes, 3. Juli 2009 https://www.ecoi.net/en/file/local/1121798/1788_1293716355_irq35023.pdf (Accessed 3. November 2024
↑298 Konê Reş, 2010
↑299 Nesîm Şemo, 2024
↑300 Mihemed Ebdo Elî, 2008, p. 75
↑301 Konê Reş, 2010
↑302 Nesim Şemo, 2024
↑303 Ibid
↑304 Konê Reş, 2010
↑305 Nesîm Şemo, 2024
↑306 Ibid
↑307 Ibid
↑308 Ibid
↑309 Mihemed Ebdo Elî, 2008, p. 75
↑310 Soyudoğan, Muhsin. “8 Bekir Bey and the Making of a Reşwan Nobility at Rumkale” In Syrian-Kurdish Intersections in the Ottoman Period edited by Stéfan Winter and Zainab HajHasan, 179-206. Toronto: University of Toronto Press, 2024. https://doi-org.wikipedialibrary.idm.oclc.org/10.3138/9781487556877-012
↑311 Cihannüma (BRILL 2021), p. 463
↑312 Ibid
↑313 Baz, Ibrahim. “Şırnak aşiretleri ve kültürü”, 2006, p. 145
↑314 Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020
↑315 Pîr Xidir Silêman, 2023, p. 398
↑316 Nesîm Şemo, 2024
↑317 Konê Reş, 2010
↑318 Ibid
↑319 Ibid
↑320 Ibid
↑321 Ibid
↑322 Mihemed Ebdo Elî, 2008, p. 75
↑323 Sebastian Maisel, 2016, p. 71
↑324 Maisel, Sebastian. (2013). Syria’s Yezidis in the Kūrd Dāgh and the Jazīra: Building identities in a heterodox community. The Muslim World, 103(1), 24–40. https://doi.org/10.1111/j.1478-1913.2012.01417.x
↑325 Nesîm Şemo, 2024
↑326 Ibid
↑327 Pîr Dîma, 2011, p. 134
↑328 Konê Reş. “Êzîdiyên Tirbespiyê, Amûdê, Serê Kaniyê û Hesekê” Lalish Magazine 44, Summer 2019, pp. 41-59
↑329 Ibid
↑330 Ibid
↑331 Ibid
↑332 Ibid
↑333 Ibid
↑334 Nesîm Şemo, 2024
↑335 Ibid
↑336 Ibid
↑337 Ibid
↑338 Ibid
↑339 Ibid
↑340 Ibid
↑341 Konê Reş, 2019
↑342 Ibid
↑343 Sebrî, Mehmûd, 2011, “Nasnameya Kurdî li Sûriya” p. 67
↑344 Nesîm Şemo, 2024
↑345 Sebastian Maisel, 2016, p. 54
↑346 Konê Reş, 2019
↑347 Sebastian Maisel, 2016, p. 54
↑348 Pîr Dîma, 2011, pp. 153-154
↑349 Konê Reş, 2019
↑350 Mehmûd Sebrî, 2011, p. 67
↑351 Pîr Dîma, 2011, pp. 153-154
↑352 Konê Reş, 2019
↑353 Mehmûd Sebrî, 2011, p. 67
↑354 Konê Reş, 2019
↑355 Pîr Dîma, 2011, p. 148
↑356 Ibid. pp. 153-154
↑357 Mehmûd Sebrî, 2011, p. 67
↑358 Konê Reş, 2019
↑359 Pîr Dîma, 2011, pp. 63-74
↑360 Pîr Dîma, 2011, pp. 74, 81-87, 122-123
↑361 Ibid p. 126
↑362 Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020
↑363 Pîr Dîma, 2011, pp. 124-125
↑364 Pîr Xidir Silêman, 2023, p. 397
↑365 Pîr Dîma, 2011, pp. 126-127
↑366 Ibid pp. 129-130
↑367 Ibid pp. 130-131
↑368 Ali, Majid Hassan, Dimitri Pirbari, and Rustam Rzgoyan. 2021. “The Reformation and Development of Yazidi Identity from Theoretical and Historical Perspectives.” Ethnopolitics 21 (3): 258–77. doi:10.1080/17449057.2020.1860550.
↑369 Kerborani, Bahadin Hawar. “Paying the Price of Dasht-i Karbala: Historical Perceptions of Yezidis in the Ottoman Era.” Kurds and Yezidis in the Middle East: Shifting Identities, Borders, and the Experience of Minority Communities edited by Güneş Murat Tezcür (2021): pp. 99–114.
↑370 Genç, Vural. “Kurdish Emirs in 16th Century Ruus Registers.” Der Islam (2019): p. 91
↑371 Qader Saleem Shammo, 2018, pp. 25-29
↑372 Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020
↑373 Pirbari, Dimitri & Mossaki, Nodar. 2022
↑374 Pîr Dîma, 2011, pp. 131-132
↑375 Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020
↑376 Pîr Dîma, 2011, p. 132
↑377 Ibid. pp. 132-133
↑378 Ibid. p. 133
↑379 Ibid. pp. 133-134
↑380 Ibid. pp. 93-95, 134
↑381 Ibid. p. 134
↑382 Ibid. p. 128, 134
↑383 Ibid. pp. 127-128, 134
↑384 Ibid. pp. 128, 156
↑385 Ibid. p. 128
↑386 Ibid
↑387 Ibid
↑388 Ibid
↑389 Ibid. p. 134
↑390 Ibid
↑391 Ibid. pp. 132, 134
↑392 Ibid. p. 133
↑393 Ibid. pp. 134, 140
↑394 Ibid. pp. 134, 144
↑395 Ibid. p. 144
↑396 Ibid. p. 145
↑397 Ibid. pp. 134, 146-147
↑398 Ibid. pp. 134, 148-149
↑399 Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020
↑400 Pirbari, Dimitri & Mossaki, Nodar. 2022
↑401 Pîr Dîma, 2011, pp. 149-150
↑402 Ibid. p. 156
↑403 Ibid. p. 136
↑404 Ibid. p. 136
↑405 Ibid. p. 135
↑406 Pirbari, Dimitri & Mossaki, Nodar. 2022
↑407 Ibid. pp. 123, 139
↑408 Şerefname (Azad Yayınevi, 2014), p. 351
↑409 Açikyildiz-Şengül, Birgül. (2016). From Yezidism to Islam: Religious architecture of the Mahmudî Dynasty in Khoshâb. Iran and the Caucasus, 20(3–4), 369–383. https://doi.org/10.1163/1573384x-20160307
↑410 Pîr Dîma, 2011, pp. 142-143
↑411 Ibid. pp. 85-86, 143-144
↑412 Ibid. p. 144
↑413 Ibid. p. 145
↑414 Ibid. p. 146
↑415 Ibid. pp. 139-140
↑416 Ibid. pp. 151-152
↑417 Ibid. p. 122
↑418 Ibid. pp. 79-80, 88-93, 153
↑419 Ibid. p. 130
↑420 Ibid. p. 135
↑421 Ibid. p. 137
↑422 Ibid. pp. 145-146
↑423 Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020
↑424 Pîr Xidir Silêman, 2023, p. 397
↑425 Şerefname (Azad Yayınevi, 2014), p. 195
↑426 Cihannüma (BRILL 2021), p. 353
↑427 Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020
↑428 Tan, Altan (2018), Turabidin’den Berriye’ye. Aşiretler – Dinler – Diller – Kültürler (in Turkish), Pak Ajans Yayincilik Turizm Ve Diş Ticaret Limited şirketi,p. 381
↑429 Pîr Dîma, 2011, p. 153
↑430 Ibid. p. 154
↑431 Ibid. pp. 156-157
↑432 Ibid. pp. 153-154
↑433 Ibid. p. 155
↑434 Ibid. pp. 155-156
↑435 Ibid. pp. 157-158
↑436 Ibid. pp. 121-122, 157
↑437 Altan Tan, 2018, p. 381
↑438 Pîr Dîma, 2011, p. 146
↑439 Ibid. pp. 147-148
↑440 Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020
↑441 Pîr Dîma, 2011, p. 158
↑442 Ibid
↑443 Pirbari, Dimitri. Mossaki, Nodar. & Yezdin, Mirza Sileman. 2020
↑444 Pîr Dîma, 2011, pp. 142-143
↑445 Ibid. p. 124
↑446 Ibid
↑447 Ibid. pp. 128-129
↑448 Ibid. pp. 137-138
↑449 Ibid. p. 138
↑450 Ibid. pp. 140-141, 158
↑451 Ibid. pp. 141-142
↑452 Ibid. p. 150
↑453 Ibid. pp. 150-151
↑454 Ibid. p. 153

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