The East European Roots of Romani Nationalism

Abstract

The Oxford English Dictionary defines nation as “a distinct race or people, characterized by common descent, language or history, usually organized as a separate political state and occupying a definite territory.” Nationalism in turn may be defined as a sense of identity as a people, and the efforts resulting to foster this and to obtain recognition as a distinct population, bound by common historical, cultural, linguistic, political, religious or other ties in the eyes of the larger society.While in the broadest sense the term “nation” may apply to a non-politically autonomous ethnic group consisting of only a few hundred individuals (cf. the West African or Native American use of the word as an equivalent to “tribe”), it is most often used synonymously with the notion of an actual country, the existence of an independent geographical homeland being an integral part of its interpretation. However, as the dictionary definition indicates, this is usually, and therefore by implication not invariably, a defining criterion. There have been nations of people lacking a homeland (or a homeland allowing them access or control) throughout history. The pre-1948 Jewish population, for example, or the Palestinians in the present day. Bloody wars have been fought because of the existence of nations of people lacking their own autonomous territory.It is into this latter category that the Romani nation fits and, though the efforts to secure a geographical homeland were central to the nationalist movement, especially during the 1930s and 1940s, the price paid for not having one has been heavy.

The Development and Institutionalization of Romani Representation and Administration. Part 3a: From National Organizations to International Umbrellas (1945–1970)—Romani Mobilization at the National Level

“…5 Besides these journalistic Kings and Queens, an isolated attempt to return to the pre-war royalty arrangements in Poland (see Part 2) was made by Rudolf Kwiek who in 1946 proclaimed himself King of the Gypsies at a congress in Bydgosz and later changed this title to President of the World Council of Gypsies, an organization which, however, never existed. 6 In any case his authority was soon discredited by allegations of collaboration with the Nazi authorities (completely proven to be true only after his death). The "honorary power" has nevertheless rested with the sister of King Janusz, Katarzyna Kwiek-Zambyla, who outlived all her six brothers and until her death in 1961 reportedly enjoyed a great respect among the Vlach Roma and the right to take part in the sessions of the Romani Kris, which was normally mostly reserved for men.…”

The “Cultural Turn” in the Classroom: Two Examples of Pedagogy and the Politics of Representation

“…From the first, historical documents represented the Romany as an opposite whose behavior and morality helped to define what Europeans were not. Western interpretations of Romany difference informed their maltreatment and justified their repression; it also encouraged the definition and unification of nation-states (Hancock 1991). Operating in tandem with attempts to convert or persecute Romany life-styles were the images of depravity and criminality that identified them an inferior human race, as a people without history who lived in closer to nature.…”

“…The multiple representations of Romany identity in Latcho Drom help students recognize the relations between state programs and the socio-spatial diversity of Romany communities. Some groups now live in government housing projects and benefit from a recognized minority status that merits special educational programs and state subsidies (Hancock 1991). Unfortunately, not all state aid benefits Romany.…”

Book Reviews

“…Despite these shortcomings, however, I strongly recommend it as a 'must read' to anyone interested in south Asian politics, religious nationalism and Islamic politics. Until recently, references to the Romani movement have been dismissed as fantasies and 'romantic twaddle' (see, for example, Hancock, 1991;Cohn, 1993). Although this academic dismissal and scorn is now receding, the question of whether there is in fact a Romani movement remains hotly debated between academics as well as activists (see, for example, Various, 2001).…”