The discussion paper considers the phenomenon of cultural change among the Roma in Slovakia in the past and present. The author tries to point out the fact that the Roma have long been under pressure from the majority society towards their cultural change and the systematic elimination of cultural differences or specifics. Cultural differences and specifics have long been perceived by the majority primarily as a problem that should be addressed. This is primarily due to systematic efforts to integrate and effectively assimilate them into mainstream society. De facto integration and assimilation means the disappearance of a significant part of cultural specificities, which, among other things, are not even systematically recorded and examined. Even if these specifics are researched, this is done in order to know the "causes of the problem", which is to be eliminated. Another specific feature is the fact that even if there is an occasional academic (field or historical) collection of material and research, this is done primarily by non-Roma research ers. Roma scientists are completely absent in the areas we monitor (in the field of ethnology, cultural anthropology or history, etc.). Their representation in other academic areas (social work, pedagogy, linguistics, etc.) is also very sporadic. We are convinced that their presence in the academic environment would be beneficial not only for the Roma community itself, but would also have considerable inspirational potential for the relevant fields as such. At the same time, we point out the fact that a certain specificity of the research of (traditional) culture and history of the Roma in Slovakia is their far more pronounced connection with local or local conditions, which affect them significantly more (otherwise) than the majority (Slovak) culture.
This article addresses social inclusion/integration with reference to peripheral Slovak Roma. Based on ethnographic data, it argues that even in communities of so‐called ‘unadaptables’, integration has progressed considerably, but not necessarily along the lines envisioned by the agencies which are propelling ‘Roma inclusion’ as a pan‐European project. The article considers early motherhood, juvenile prostitution and unconventional municipal politicians as examples of bottom‐up inclusion efforts that don’t threaten traditional notions of cultural and political autonomy.
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