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  1. 2 Studia Romologica

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  1. 2 2010

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  1. 1 Baar H. v.

  2. 1 Marushiakova E.

  3. 1 Popov V.

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HOLOCAUST, PORRAJMOS, SAMUDARIPEN... CREATION OF NEW NATIONAL MYTHOLOGY (Holokaust, Porrajmos, Samudaripe... Tworzenie nowej mitologii narodowej)

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Marushiakova E., Popov V.
Studia Romologica
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2010
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vol. 3
74-94
EN
(Title in Roma Language: Maskar 'Holokavstoma', 'Porraimos' aj Samudaripen – sar biandardol jekh nevi selikani mitologia). The article presents the processes of rethinking from nowadays point of view of the Holocaust of the Gypsies during the Second World War. The question is not about the individual rethinking from the Holocaust survivors, but about new type of constructing of the historical memory of the whole community, connected with the processes of it's identity changes in new, ethno-national paradigm. Based on the attempts to create 'new collective memory' several odd cases appear in the 'secondary' edition of the historical memory of the Holocaust in different countries of Eastern Europe. Parallel with this we are witnessing creation of internal division in the borders of the Gypsy community itself in terms how different layers of Gypsy communities estimate the history of the Holocaust.
2

ROMANI IDENTITY FORMATION AND THE GLOBALIZATION OF HOLOCAUST DISCOURSE (Budowanie romskiej tozsamości a globalizacja dyskursu Holokaustu)

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Baar H. v.
Studia Romologica
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2010
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vol. 3
95-115
EN
(Title in Romani language: I formacia e rromane identitetaqeri thaj i globalizacia e homiliaqeri pal-o Samudaripen). This essay theorizes the political implications of the Roma's inclusion within a globalized holocaust discourse through an analysis of the permanent exhibition on the extermination of the European Roma located at the Auschwitz-Birkenau State Museum. Although by providing a documentary account of the Romani genocide the museum may succeed in establishing a more equal standing with the Jewish victims of Nazism, van Baar argues that this advance is predicated on the exclusion of references to discrimination suffered by the Roma in the pre- and post-war periods and thus on the non-articulation of the differences between Romani and Jewish history as well as between the histories of diverse Romani groups in Europe.
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