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"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.

It is common for the international community to restrict financial flows to terrorist groups as part of efforts to combat terrorism. However, this strategy was less effective with Da'esh because they were a largely financially self-sustaining organization. Analysis of the caliphate's economy and any external funding streams was not gendered. Had analysts understood Da'esh through a gendered lens they could have identified a route toward restricting income. It was known that approximately 7,000 Yazidi women and girls were held in sexual servitude at the height of the caliphate. Because little to no effort was made to account for these women in the battles for Raqqa or Mosul and military operations did not include freeing such slaves, the Yazidi community was left with no choice but to try to buy back their loved ones. This market in sexual slavery may have injected as much as US$21 million into the Da'esh economy, and buying back the remaining captives could provide Da'esh with up to US$90 million more. Had international security operations accounted for those in captivity and freed them as part of the war against Da'esh, it could have reduced this revenue stream. This article calculates the monetary value of Da'esh's market in sexual slavery as a means of demonstrating the effect of not gendering conflict analysis and intervention in the war against Da'esh.

no abstract available ; This article first demonstrates why the acts of ISIS against the Yazidi Community indeed qualify as genocide according to the Genocide Convention (II.). It will then be examined which obligations follow from this reasoning for Austria – as a Party to the Convention – regarding ISIS fighters who have been apprehended on Austrian territory after returning from the war (III.). Finally, the relevant domestic legislation and practice will be analysed to assess whether Austria is meeting its international obligations (IV.).

In the global south, women have and continue to resist multiple forms of structural violence. The atrocities committed against Yazidi women by ISIS have been recognized internationally, and the Nobel Peace Prize awarded to Nadia Murad in 2018 was a tribute to honor women whose bodies have been battered in the name of race, nationality, war, and religion. In the Crossfire of History:Women's War Resistance Discourse in the Global South is an edited collection that incorporates literary works, testimonies, autobiographies, women's resistance movements, and films that add to the conversation on the resilience of women in the global south. The collection focuses on Palestine, Kashmir, Syria, Kurdistan, Congo, Argentina, Central America, Sri Lanka, and Bangladesh. The essays question historical accuracy and politics of representation that usually undermine women's role during conflict, and they reevaluate how women participated, challenged, sacrificed, and vehemently opposed war discourses that erase women's role in shaping resistance movements. The transformative mode of these examples expands the definition of heroism and defiance. To prevent these types of heroism from slipping into the abyss of history, this collection brings forth and celebrates women's fortitude in conflict zones. In the Crossfire of History shines a light onwomen across the globe who are resisting the sociopolitical and economic injustices in their nation-states

El artículo analiza la amenaza existencial que ha representado el Estado Islámico para las comunidades minoritarias de Irak y Siria. Para lo cual, hace uso de los conceptos de seguridad societal y securitización. Señala que las acciones del Estado Islámico buscaron erradicar la presencia de las minorías, principalmente yazidíes y cristianos, como parte de un proceso de securitización de la religión que se fundamenta en el discurso del salafismo-yihadista, que establece la necesidad de eliminar y perseguir toda representación del politeísmo (shirk) e infidelidad (kafir) para hacer frente al enemigo en una aparente guerra en contra del Islam.
Palabras Clave:
Estado Islámico, Irak, minorías, salafismo-yihadista, securitización, seguridad societal, Siria.

AbstractThis article examines state‐society relations and inter‐communal dynamics in conflict, focusing on the case study of non‐Muslim minorities in Iraq. It draws on interview data to analyse the lived experiences of Iraq's Yazidis and Christians before, during and after Islamic State (IS) rule. It finds that the attacks by the IS on Iraq's Yazidi and Christian communities not only caused considerable suffering but also led to a renewed crisis of faith in the Iraqi state and a further breakdown in relations with other groups, especially Sunni Arabs. However, Iraq's Yazidis and Christian have also demonstrated remarkable resilience in terms of returning to their ancient homelands and rebuilding their fractured communities. Together, these findings raise further questions about the legitimacy of the Iraqi state in the eyes of its non‐Muslim minorities and the prospects of a peaceful multicultural future for Iraq.

Ezidi people (Yezidi/Yazidi) and their culture suffered greatly at the hands of Daesh before, during, and after the 2014 Sinjar (Shingal) Genocide. Since the resulting forced migration, the Ezidi community as one of the most marginalised societies in the Middle East has undergone a significant amount of society-wide transformation. New avenues for agency have opened, and Shingali Ezidi women have taken these opportunities to express transformed identities, filling spaces previously unavailable, and altering "traditional" gender roles. This first extensive ethnographic work ever conducted with Ezidi women examines origins and developments of transformations in their female identity and agency. The analysis of their expressions and performances is particularly notable because of the subaltern position under numerous layers of minority, e.g. ethnicity, geography, religion, politics, culture, language, as well as gender. The aim of this study is to investigate the utilisation of subaltern identity to actualise agency among women after genocide.

Ezidi people (Yezidi/Yazidi) and their culture suffered greatly at the hands of Daesh before, during, and after the 2014 Sinjar (Shingal) Genocide. Since the resulting forced migration, the Ezidi community as one of the most marginalised societies in the Middle East has undergone a significant amount of society-wide transformation. New avenues for agency have opened, and Shingali Ezidi women have taken these opportunities to express transformed identities, filling spaces previously unavailable, and altering "traditional" gender roles. This first extensive ethnographic work ever conducted with Ezidi women examines origins and developments of transformations in their female identity and agency. The analysis of their expressions and performances is particularly notable because of the subaltern position under numerous layers of minority, e.g. ethnicity, geography, religion, politics, culture, language, as well as gender. The aim of this study is to investigate the utilisation of subaltern identity to actualise agency among women after genocide

Cover -- Half Title -- Series -- Title -- Copyright -- Contents -- Figures -- Tables and Songs -- Contributors -- Introduction -- Part One Gender and Sexuality: Female Slaves -- 1 Ziba Khanum of Yazd: (Anthony A. Lee) -- 2 On the multivalence of women's captivity narratives: (Irvin Cemil Schick) -- Part Two Resistance and Abolition -- 3 The gradual elimination of female slavery in the late Ottoman Empire: Institutional change (Kadir Yildirim) -- 4 The social construction of slavery, injustice and manumission on the Gulf Coast of Arabia and Oman in the 1920s and 1930s ( -- 5 Slavery on the Central Asian Steppe in the works of Nikolai Karazin (1842-1908) (Elena Andreeva) -- 6 Mercy releases: (Josep Lluís Mateo Dieste) -- Part Three Preserving Identity and Tradition -- 7 Afro-Baloch communities in modern Iran and their healing traditions (Maryam Nourzaei) -- 8 Transmuted memories: (Kevin McNeer and Sarali Gintsburg) -- Part Four Slavery in a Post-Slavery World -- 9 Enslaved by the street: (Dina Al Raffie) -- 10 Yazidi women and girls held as slaves under the Islamic State: (Lana Ravandi-Fadai) -- Selected Bibliography -- Index.