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Cross-domain information exchange is necessary to obtain information superiority in the military domain, and should be based on assigning appropriate security labels to the information objects. Most of the data found in a defense network is unlabeled, and usually new unlabeled information is produced every day. Humans find that doing the security labeling of such information is labor-intensive and time consuming. At the same time there is an information explosion observed where more and more unlabeled information is generated year by year. This calls for tools that can do advanced content inspection, and automatically determine the security label of an information object correspondingly. This paper presents a machine learning approach to this problem. To the best of our knowledge, machine learning has hardly been analyzed for this problem, and the analysis on topical classification presented here provides new knowledge and a basis for further work within this area. Presented results are promising and demonstrates that machine learning can become a useful tool to assist humans in determining the appropriate security label of an information object

10 pags., 9 figs., 4 tabs. ; The electronic states and the spin–orbit couplings between them involved in the photodissociation process of the radical molecules CH3X, CH3X → CH3 + X (X = O, S), taking place after the Ã(2A1) ← [X with combining tilde](2E) transition, have been investigated using highly correlated ab initio techniques. A two-dimensional representation of both the potential-energy surfaces (PESs) and the couplings is generated. This description includes the C–X dissociative mode and the CH3 umbrella mode. Spin–orbit effects are found to play a relevant role in the shape of the excited state potential-energy surfaces, particularly in the CH3S case where the spin–orbit couplings are more than twice more intense than in CH3O. The potential surfaces and couplings reported here for the present set of electronic states allow for the first complete description of the above photodissociation process. The different photodissociation mechanisms are analyzed and discussed in light of the results obtained. ; This work was supported by MINECO (Spain) (grants No. CTQ2015-65033-P, FIS2013-40626-P, and FIS2016-76418-P) and EU COST Action CM1401 as well as the European Research Council under the European Union's Seventh Framework Programme (FP/ 2007–2013)/ERC Grant Agreement No. 610256 (NANOCOSMOS). This research was carried out within the Unidad Asociada Quımica Fsica Molecular between the Departamento de Quımica Fısica of Universidad Complutense de Madrid (UCM) and Consejo Superior de Investigaciones Cientıficas (CSIC). AB acknowledges the financial support from the Tunisian Ministry of Higher Education, Scientific Research, and Technology, of the Short Term Scientific Mission (STSM) program of the COST Action CM1401, and of LSAMA at the Universite´ de Tunis El Manar that made possible research visits to the Instituto de Fısica Fundamental (CSIC). The Centro de Supercomputación de Galicia (CESGA, Spain) and CTI (CSIC) are acknowledged for the use of their resources. ; Peer Reviewed

The Yazidi community is one of the largest minority groups in Iraq, who have suffered the most. They have been subjected to marginalization and trauma for decades, which has not been documented adequately in the past. The study adopted a descriptive exploratory research to collect and investigate historical evidence regarding the marginalization and traumatic experience of the Yazidi minority in Iraq and explore whether the western secularism could be helpful in achieving restorative justice and rehabilitation. Through the study of available data in interdisciplinary sources, an attempt was made to fill the literature gap. The current study perceived whether the western so-called secularism could be effective in bringing reconciliation of the Yazidi minority with the Government of Iraq and the KRG. The study also found out that the Yazidi community does not need a European-style revolutionary and atheistic secularism which does not recognize any social, religious or political affiliation in the name of democratic principles. What the Yazidi community needs is a region specific, US-led political-religious initiative, equipped with principles of non-violence, peaceful coexistence, justice, and accessibility to equal human rights and a shared vision along with the majority of the Iraqi population and recognition by the KRG, failing which the Yezidi will continue to be considering themselves as a separate ethnic group and represent as the failure of western secularism.

Over five years after the Islamic State (IS) terrorist group launched its genocidal attack against the Yazidi ethno-religious minority community in Sinjar, Northern Iraq, calls for 'justice' remain largely unanswered. While hundreds of IS members have been tried and convicted of their
group affiliation, few have faced charges for crimes committed against the Yazidis. However, in March 2020, Ashwaq Haji Hamid Talo – a 20-year-old Yazidi woman – took the stand of a Baghdad courtroom and played a driving role in the prosecution and conviction of her attacker. Through
examination of her case in the context of wider political and procedural concerns for trying IS members, this article highlights both the opportunities and challenges for individual victims and the wider Yazidi community to secure meaningful 'justice'.

The Other Kurds: Yazidis in Colonial Iraq offers an ambitious effort to reinterpret

communal identities in Iraq during the British Mandate. Although this work focuses explicitly on

Yazidis, Fuccaro engages the ongoing debate about the process of group identity formation in

non-national states. In this monograph, Fuccaro argues that changing Yazidi communal identities

are constructed within a broader context of government centralization, national identity

formation, and British Mandatory rule. She shows that this context is crucial in understanding the

reconstruction of Yazidi collective self-definitions.

Yazidis are an ethno-religios and ethno-cultural community whose native language is Kurdish. Plenty of distinct opinions about Yazidi Community are asserted. The major reason for these various views is the 'a mysterious belief' system within Yazidism. Yazidis, who have faced oppression and marginalization due to their culture and beliefs throughout history, continue to uphold their traditions despite decreasing numbers worldwide. The label of "devil worshipers" attributed to the Yazidis in many stages of history has legitimized the oppression towards Yazidis, and constant oppression and ultimately genocides have become the fate of the Yazidis. Due to pressure from fundamentalist organizations in the region, Yazidis were forced to migrate to Turkey in 2014. Yazidis have defined this forced migration as the "73rd decre" that they experienced in their history. Yazidis migrated to Turkey have been trying to find a place to live with different legal statuses. This study aims to investigate the Yazidi community, which has faced marginalization, oppression, and genocide in the Middle East due to their beliefs and identities throughout history. The focus of the study is on the legal status and implications of Yazidi migration in the " pivot of identity and belief". Keywords: Ezidis, İdentity, Religion, Migration, Status

"Nadia Murad was born and raised in Kocho, a small village of farmers and shepherds in northern Iraq. A member of the Yazidi community, she and her brothers and sisters lived a quiet life. Nadia had dreams of becoming a history teacher or opening her own beauty salon. On August 15th, 2014, when Nadia was just twenty-one years old, this life ended. Islamic State militants massacred the people of her village, executing men who refused to convert to Islam and women too old to become sex slaves. Six of Nadia's brothers were killed, and her mother soon after, their bodies swept into mass graves. Nadia was taken to Mosul and forced, along with thousands of other Yazidi girls, into the ISIS slave trade. Nadia would be held captive by several militants and repeatedly raped and beaten. Finally, she managed a narrow escape through the streets of Mosul, finding shelter in the home of a Sunni Muslim family whose eldest son risked his life to smuggle her to safety. Today, Nadia's story-- as a witness to the Islamic State's brutality, a survivor of rape, a refugee, a Yazidi-- has forced the world to pay attention to the ongoing genocide in Iraq. It is a call to action, a testament to the human will to survive, and a love letter to a lost country, a fragile community, and a family torn apart by war"--

Abstract
This article analyzes recent Iraqi texts, some authorizing and others condemning rape as a weapon of war. The focus is on Islamic State in Iraq and Syria (ISIS) perpetrators of sexual violence, their Yazidi victims, and two women's demands for reparative, restorative justice. Held in sexual slavery between 2014 and 2015, Farida Khalaf and 2018 Nobel Peace Prize laureate Nadia Murad published testimonials that detail their experiences. Determined to bring ISIS rapists to justice, they narrate the formerly unspeakable crimes that ISIS militants committed against them. Adjudicated as a crime against humanity at the end of the twentieth century, rape as a weapon of war, and especially genocide, no longer slips under the radar of international attention. This study argues that the Yazidi women's brave decision to speak out may help break the millennial silence of rape survivors.

The article is devoted to the history and modern situation of the Yazidis in Iraq. The Yazidis were able to maintain their identity despite centuries-long oppressions. The Yazidi community suffered huge damage in 2014 when their place of residence was captured by the Islamic State.

Indigenous Knowledge and Mental Health -- Foreword -- Endorsement -- Introduction -- Contents -- Contributors -- About the Artist -- Part I: Genocide, Exile and Trauma -- Yazidi Mental Health and Collective Trauma and Terror -- Who Are the Yazidis? -- Systematic Destruction of the Yazidi Community -- Mental Health of the Yazidi Population -- Transgenerational Traumata and the Consequences for the Current Generation -- Preconditions for Mental Health Treatment -- Behavioural Case History -- Forming Relationships -- Mental Health Treatment -- Summary and Conclusion -- References -- The Health and Well-Being of Indigenous Khmer Displaced and in Exile -- Setting the Stage -- Shared Life Experience of the Khmer War Cohort -- Context 1: The Village in the Lowlands -- Context 2: War Experience -- Context 3: The Refugee Camps -- Context 4: The Suburbs on the Hills -- Contexts for Indigenous Cultural and Religious Practices -- How Did They Manage? -- How Did They Answer and How to Understand Those Answers -- Shared Stories -- In Their Own Words -- Self-Reliance [dto su/prang praeng] -- Social Solidarity -- Religious Worldview: Beliefs and Practices -- Retroduction -- How Do They Guard and Maintain Their Mental Health Today? Present Contexts for Indigenous Practices in Norway -- References -- The Psychology of Mussar: Cultural Safety as a Verb -- Cultural Framework -- Rationale -- Psychology of Exile -- Aljamiado Literature in Tenth-Century Spain as Über Text? -- Mussar as Literature, Philosophy, Spiritual Movement, and Practice -- Case Study with a Mussar Application: Alpha and Omega -- Conflicted Cultural Values -- Duties of the Heart in Healing Clinical Work -- References -- Part II: The Land and Healing -- Healing Practices and Rituals of the Forest-Dwelling Rabha Community in Assam, India -- The Forest-Dwelling Rabha Community.