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1

Tozsamosc Romow: etniczna, spoleczna, czy narodowa?

100%
Kapralski S.
Studia Romologica
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2012
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vol. 5
213-251
EN
The autor discusses three main ways of thinking about Romani identity: the ethnic¬-cultural approach that dominated the older literature, the social perspective that openly criticized romological tradition, and the political vision held by Romani activists, according to whom Roma form a nation (understood in several different ways), defined by a reference to the past and an anticipation of the future. The author argues for a “conciliatory” conception of Romani identity, according to which the latter is a complex network of cultural, social, and political elements. This concep¬tion has been illustrated by the views of Romani mid-rank activists, a very important category that mediates the transfer of ideas from Romani elites to the grassroots. The interviews conducted in the 1990’s have provided not only an interesting insight into the evolution of the consciousness of various Romani communities, but also reve¬aled the emerging new approach to Romani identity. This new approach corresponds with the views of the newer generation of Romani intellectuals who are fascinated by the postmodern idea of identity as a refusal of an unequivocal and long-lasting self-identification.
2

Dynamika tozsamości – pokrewienstwo, miejsce, panstwo. Przyklad Romow/Cyganow na ziemiach bylej Czechoslowacji

51%
Budilova L., Jakoubek M.
Studia Romologica
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2012
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vol. 5
97-112
EN
The fall of communism in Central and Eastern Europe and the emergence of the two independent states – the Czech and the Slovak Republic – brought wide-ranging changes in perceiving of identity of the inhabitants of these states. The division of the former Czechoslovakia established new borders, which, nevertheless, did not have any strong effects neither on the migratory movements between the newly founded states, nor on the perceiving of the group identity of some of the Roma/Gypsy groups in respective countries. The EU integration process in the last years brought about new opportunities – movements of people, job opportunities and more intensive labour migrations. We would like to discuss the problem of identity of a Roma/Gypsy group studied and the effect that the social and political changes that have appeared in the last 20 years had on their perceiving of who they are. The core of our investigation concerns the questions of identity (local identity, kinship identity, state identity, European identity or a trans-national Roma identity?). We will discuss interrelationships between various strata of identities and the extent to which these relationships are influenced by the contemporary processes of EU integration.
3

ROMA AND THE HOLOCAUST: THE EXPERIENCE OF ANNIHILATION IN CONSTRUCTING MODERN ROMANI IDENTITY (Romowie i Holokaust – rola doswiadczenia zaglady w budowaniu wspolczesnej tozsamości romskiej)

51%
Kapralski S.
Studia Romologica
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2009
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vol. 2
143-172
EN
(Title in Roma language: O Rroma thaj o samudaripen: so anel e samudarimasqeri eksperienca kaj te vazdinol e akanutuni indentiteta rromani). Since the fall of Communism, some of the Romani elites and activists have become engaged in a conscious attempt to achieve the accepted status of a non-territorial, ethnic-national group. One of the most important aspects of this process is the development of an identity that could function in the contemporary world and unite different groups of Roma. Such an identity must also be powerful enough to counteract the influence of traditions, both internal and external, denying the Roma a distinct national identity and hindering attempts directed towards the formation of such an identity. To counteract such views, and to legitimize the Roma nation-building process, one may turn to the indigenous tradition of Roma nationalist movements accompanied by the tradition of the Roma as a persecuted people. Such a synthesized tradition has enormous emotional appeal and can present the emancipation of the Roma as moral compensation for, and political protection against the perpetuation of persecution. I would argue that the cornerstone of such a tradition can be found in the memory of the persecution of the Roma during the Second World War. I review attempts to generalize such a memory in the narrative of the Holocaust, and symbolize it through the site of the Auschwitz-Birkenau death camp that indeed becomes recently an important place of Romani commemorative ceremonies. In the end I am trying to indicate advantages and disadvantages of the Holocaust discourse as identity-building factor, pointing out its role as a 'rhetorical discourse ' that defends Romani right to be identified as victims of the Holocaust and as a 'popular discourse ' that popularizes common history among Roma.
4

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

51%
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.
5

ROMA IN SLOVAKIA – SILENT AND INVISIBLE MINORITY (SOCIAL NETWORKING AND PASTORAL PENTECOSTAL DISCOURSE AS A CASE OF GIVING VOICE AND POSITIVE VISIBILITY)

38%
Podolinská T.
Slovenský národopis (Slovak Ethnology)
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2017
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vol. 65
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issue 2
135 – 157
EN
The contribution is meant to be a micro-case study to the issue of institutional production and reproduction of security of a selected minority group in Slovakia, through tracing the process of social networking and re-construction of the (ethnic) identity on a religious basis. Principal attention is paid to the analysis of the trans-social and trans-ethnic discourse and the concept of New Roma as a de-ethnicised and a historically constructed label with positive and inscriptive connotations. The Pentecostal concept of the Family of God is studied in connection with the perception of the increased feeling of security not only within primary (family) networks, but also within hybrid (religion-based) networks. The New Roma concept offered to Roma by pastors would increase the potential of Roma to enter also secondary (professional) and other kinds of networks within the mainstream society and allow them positive visibility at the mezzo-level of society. The new forms of social networking hand in hand with the new concept of de-ethnicised and de-essentialised identity would allow Roma to change the management techniques from making security through invisibility to a more emancipative and assertive technique employing the paradigm “more visible = more secure”. The author points out the forced ethnicisation of the categories of Rom and Roma nation at the level of the practical discourse. From this point of view, the traditional type of ethnicity (based on traditional definitions of the nation) is often intentionally over-communicated. Both ethnicisation (excessive accentuation of the ethnic perspective) and de-ethnicisation tools for an objective fixing of the unfavourable position of Roma ethnic minority. This may produce a strong feeling of cultural hostility and insecurity on “both sides”. The author picks up the cases from practice and turns attention to the analysis of the deconstruction a consequent reconstruction of the label Roma in the Pentecostal pastoral discourse among the Roma in Slovakia. She shows how it works with a positive concept of Romahood in an historic manner, i.e. using the concept of “Family of God”. The comparative analysis of construction of (new) Romahood in pastoral discourse has shown that it is constructed as a category of practice, which is intentionally ethnically emptied to a large extent and creatively filled with specific content in line with the creed of good, moral, useful and decent life. This approach enables the “new Roma” to adopt new, socially and personally more favourable and secure positions in the new late-modern world.
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