Abstract
This chapter examines increased religious revivals in the Middle East by reference to recent refugee migration waves of Muslims and Christians following the ongoing wars in Iraq and Syria. It follows their trajectories from their ethno-religious (real and perceived) homeland to their current (temporal and peripheral) locations. It also compares and contrasts the way migrants relocated into Lebanon, which already has substantial Palestinian Christian and Muslim refugee populations, with the way a small northern Iraqi ethno-religious Ezidi community entered into Christian Orthodox Georgia. On the one hand, in Lebanon, already divided into its own indigenous as well as extant Palestinian Muslim and Christian refugee populations, the new refugees led to new or increased divisions within indigenous ethno-religious groups. This is due to the dynamics of the refugees’ migration patterns, which followed established sectarian routes resulting in the new refugees clustering in existing fellow ethno-religious homogeneous areas, but not sharing perceived interests. On the other hand, in Georgia, migrant refugees strengthened the existing indigenous Ezidi community, which now began making political demands within Georgia. Different ethno-religious diasporic journeys have constructed different outcomes in the host countries. Concurrently, diverse spatial and temporal constraints and determinants shaped both refugees’ choices and local reactions to their entry.
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Notes
- 1.
See www.unrwa.org/where-we-work/lebanon. Accessed online on 02.06.2016.
- 2.
See www.unrwa.org/where-we-work/lebanon. Accessed online on 02.06.2017.
- 3.
Mainly from al-Bassa, Haifa, and Jaffa. See www.unrwa.org/where-we-work/camp/dbayeh-camp. Accessed online on 02.06.2017.
- 4.
- 5.
See Turkish gendarmerie beating Yezidi [Ezidi], ÊzîdîPress, 2015.
- 6.
See Yazidis [Ezidis] in Turkey’s refugee camps discriminated against, Doğan News Agency, 2016.
- 7.
See Report: 16,000 Yazidi Refugees in Turkey, 2015.
- 8.
See ISIS Threatens Yezidi Refugees, The Rojava Report, 2014.
- 9.
Whether ISIS is better understood as a terrorist group or a conventional insurgency army that ignores normal rules of war is a moot point. Currently the term ‘terrorist’ is so overused and loosely abused as to raise concerns about its continued use. For a critique of contemporary use of this terminology, see Dingley and Hermann 2017.
- 10.
- 11.
Although, often referred to as terrorists or terrorism and despite their being involved in some spectacularly nasty acts, such terms have become so loosely used and ill-defined that I hesitate to use them here, especially since ISIS does conform to some of the basic laws of war, for example, bearing their arms openly, and wearing recognisable insignia and operating openly. I therefore prefer the terms insurgent and political violence to describe them. See Green (2000) and Detter (2013) on the laws of war.
- 12.
- 13.
- 14.
- 15.
See http://minorityrights.org/minorities/yezidis/; http://www.bbc.com/news/world-middle-east-33522204. As for the price list, a woman aged 40 to 50 – £27; a woman aged 30 to 40 – £40; a woman aged 20 to 30 – £53; a girl aged 10 to 20 – £80; a child under nine – £106 (see on this http://www.dailymail.co.uk/news/article-2820603/The-price-slave-determined-official-ISIS-price-list-Islamist-group-sets-prices-Yazidi-Christian-women-girls-nine-fetching-highest-price.html).
- 16.
- 17.
- 18.
That is, registration, protection, resettlement and humanitarian admission, provision of cash grants, and access to health and education.
- 19.
- 20.
- 21.
The 14th European Association of Social Anthropologists Biennial Conference ‘Anthropological legacies and human futures’, hosted by the University Bicocca in Milan in mid-July 2016.
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Mollica, M. (2018). Terror-Driven Ethno-Religious Waves: Mapping Determinants in Refugees’ Choices Escaping Iraq and Syria. In: Dingley, J., Mollica, M. (eds) Understanding Religious Violence. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-00284-8_7
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