Tag Archives: Music

Frankreich News Westeuropa

France: Expulsions, as usual … But also solidarity

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France: Expulsions, as usual … But also solidarity

In Hautbourdin, in France, the Mayor evacuated the local Rroma camp by dumping three truckloads of manure according to international press or mud, according to the French sources. The camp in the North of France was under evacuation order, nevertheless, the actions of the municipality go beyond decency and legality.

Volunteers and people showing solidarity went to the camp and plated crosses in the fresh mud.

Another camp was expulsed in Bron, in the Rhone region and another one in Henin-Beaumont, also in the North, while in the Grenoble region, they report on a large camp with an evangelical preacher.

Finally, in Sevran, a round table and a festival has been organised to explain who the Rroma in France truly are. The round table, held on the 17th, had a minister and several Rroma activists.

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Gypsy Music. The Quest of Budapest Restaurant Music

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Gypsy Music. The Quest of Budapest Restaurant Music

The BBC published a long reportage about the vanishing Gypsy “Cigan” Music in Budapest. This music, while played by Rroma musicians on some of the typical Rroma instruments such as the Cymbalom, has little in effect to do with Rroma music. It is and was a collection of Hungarian Schlagers, a few Hungarian folk songs and the odd typically Rroma song, these later ones can still be heard across the borders in Slovakia, still sung in Rromanes, and in Romania, especially in Transylvania.

There were and are still some great dynasties such as the Lakatos who perpetuate the style, but, in a time where recorded music is ubiquitous, the Rroma orchestras of Budapest are a vanishing breed, only kept in a few touristy restaurants. The past is gone, but music still stays, in new forms as for example with the munch more modern Roma Varadi Café!

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19.11.2014 Rome e.V awarded with integration medal

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The Cologne “Rome e.V.” association, under the direction of Simone Treis, which is committed to the integration and acceptance of Rroma in Germany, was awarded the integration medal of the Bundestag. The school “Amaro Kher”, founded by the association, especially supervises Rroma children from refugee camps. Despite the very positive work of the association, stereotypes about Rroma are also reproduced here, when speaking about alphabetisation coursers and migrants. 110,000 to 130,000 Rroma have been living in Germany for generations, can read and write and are integrated. This integrated, invisible Rroma are not mentioned here: “Simone Treis is chairman of “Rome e.V.”, which since 1986 is committed to fight antiziganism and discrimination against Sinti and Roma. Her projects include literacy classes, social counselling and intercultural festivals. The goal is a lived practice of integration, which includes the Sinti and Roma into the society and at the same time indorses them in preserving their traditions. Because, according to Treis, many of them have the option of either hiding their culture or to face hostility. […] At the ceremony, Volker Beck pointed to the continuing problem of antiziganism in Germany. Education is the foundation for a free and independent life, this is particularly true for marginalized minorities such as Sinti and Roma, he stated” (Iding 2014).

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03.10.2014 Journalism prize for article on the genocide of Czech Rroma

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The article by journalist Silvie Lauder (2014) on the genocide of Rroma from the Czech Republic gives attention to a little addressed historical event and shows the importance of moral courage against collectively committed injustices: “Seventy years ago Czech and Slovak Roma embarked on a grim path to nearly complete annihilation. In the spring and summer of 1943, 4,500 Roma were shipped off to the so-called Gypsy camp in Auschwitz: one-third were from camps in Lety and Hodonin, in the south and southwest of the country, and two-thirds were taken from their homes. The fates of local Roma remain one of the least investigated chapters of the war, and one part of this story is completely unknown – that some Roma survived the Nazi attempt at extermination thanks to the help of “white people.”” At this point, one needs to comment that the genocide would not have been possible without the collaboration of the Czech authorities, who cooperated with the regime of the National Socialists, or at least obeyed them. Even before the rise of the Nazis, laws against Rroma were adopted in the Czech Republic: in 1927, the Czech Parliament initiated a law against “wandering gypsies” that forced them to register themselves with fingerprints and henceforth forbade them to enter certain areas. A detailed description of the experiences of survivors, who survived the Holocaust thanks to the help of dedicated individuals follows. Nevertheless Lauder comes to a bleak conclusion: “Twenty thousand of the 23,000 European Roma who went through the Gypsy camp did not survive. Czech and Moravian Roma, after German and Austrian Roma, made up the second-largest group and on them the Nazi persecution fell with the most terrifying strength. “The majority of adults were killed along with entire families and clans, and with them their family traditions, customs, music, songs, and stories were lost,” notes Vlasta Kladivova in the book, The Last Stop: Auschwitz-Birkenau. “There was no one left to pass them on to.””

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03.10.2014 Journalism prize for article on the genocide of Czech Rroma

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The article by journalist Silvie Lauder (2014) on the genocide of Rroma from the Czech Republic gives attention to a little addressed historical event and shows the importance of moral courage against collectively committed injustices: “Seventy years ago Czech and Slovak Roma embarked on a grim path to nearly complete annihilation. In the spring and summer of 1943, 4,500 Roma were shipped off to the so-called Gypsy camp in Auschwitz: one-third were from camps in Lety and Hodonin, in the south and southwest of the country, and two-thirds were taken from their homes. The fates of local Roma remain one of the least investigated chapters of the war, and one part of this story is completely unknown – that some Roma survived the Nazi attempt at extermination thanks to the help of “white people.”” At this point, one needs to comment that the genocide would not have been possible without the collaboration of the Czech authorities, who cooperated with the regime of the National Socialists, or at least obeyed them. Even before the rise of the Nazis, laws against Rroma were adopted in the Czech Republic: in 1927, the Czech Parliament initiated a law against “wandering gypsies” that forced them to register themselves with fingerprints and henceforth forbade them to enter certain areas. A detailed description of the experiences of survivors, who survived the Holocaust thanks to the help of dedicated individuals follows. Nevertheless Lauder comes to a bleak conclusion: “Twenty thousand of the 23,000 European Roma who went through the Gypsy camp did not survive. Czech and Moravian Roma, after German and Austrian Roma, made up the second-largest group and on them the Nazi persecution fell with the most terrifying strength. “The majority of adults were killed along with entire families and clans, and with them their family traditions, customs, music, songs, and stories were lost,” notes Vlasta Kladivova in the book, The Last Stop: Auschwitz-Birkenau. “There was no one left to pass them on to.””

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26.09.2014 Public festival enables rapprochement between Rroma and Lausanne’s inhabitants

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Genier (2014) reports on a public festival that was held on the weekend of the 20th and 21st of September in Lausanne. On the initiative of the sociology professor Jean-Pierre Tabin and the organisation “Opre Rrom”, about half of the several hundred Rroma resident in Lausanne participated in the festivities, Genier states. There, they cooked and grilled for Gadje (non-Rroma), with the aim to enable a mutual approach: “Let’s get to know each other!” was the title of the event: “The objective of this event was to bring together Swiss and Roma, two population groups that have remained very separated in general. “This action was conceived to promote dialogue between the people of Lausanne and Roma”, explains Véra Tchérémissinoff, director of the organization Opre Rrom. “We wanted above all that this took place in a different context than the street.” Even if the action was mainly responded to by sympathizers of the various Roma organizations and their acquaintances, some curious people were attracted by the cheerful assembly, and stopped a moment to watch or to drink a glass.” Although through focusing on coloured costumes, music and dance, some stereotypes about the minority seem to have been confirmed, the attempt to bring the largely invisible Rroma together with the rest of the population remains very commendable. However, the distinction between Swiss and Rroma has to be made with caution, since many Rroma resident in Switzerland are Swiss or Lausanne citizens themselves.

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17.09.2014 The visible Rroma of Sweden

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Gyldén (2014) reports about begging Rroma in Sweden. The very detailed article reports explicitly about the life circumstances of immigrant Rroma in Sweden, who earn their revenue with begging, playing music or with collecting scrap. On the other hand, the journalist presents the Swedish political system and the local economic mode that, according to the journalist, is not designed and adapted to begging with its “protestant work ethic”. Glydén article attempts, as many before him, to portray the life of the Rroma, but he ends up addressing only the living conditions of a minority of the minority: “They live there, at the edge of a clearing under birch trees, fir trees and squirrels. One moment, they are reminiscent of trolls from myths. But the lives of Corneliu, Aurelian, Florina and others – forty people in total – have nothing of a children’s story. These Roma, who originally come from Bacau (250 km north of Bucharest), leave their camp near a terminus of the metro, in the suburbs, every morning to pursue their “jobs”: the sidewalks of Stockholm, its parks, its metros. Some play the accordion; others collect returnable bottles from the trashcans. Most of them beg.” In his argument, Gyldén depicts the scenario of Rroma as poverty migrants, who, since the advent of free movement of workers with Romania and Bulgaria now try their luck in Sweden. But he ignores an important part of reality: First of all, critical studies show that there is no mass immigration of Rroma to the north. In addition, there are also ethnic Romanians, Bulgarians and other ethnic groups from South Eastern Europe, which migrate to Western Europe. Furthermore, Gyldén negates the well and very well educated Rroma, which also form part of the migrants or have lived in Sweden for a longer period of time. According to estimates of the Rroma Foundation, they constitute between 15,000 and 20,000 people. After all, Gyldén relativizes, with reference to a Swedish journalist, the stereotype of organized begging networks: those emerged, after detailed investigations, as a construct.

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30.05.2014 Celebration of Saint Sara in Saintes-Maries-de-la-Mer

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Dunlop (2014) reports the annual procession in honour of Saint Sara in Saintes-Maries-de-la-Mer, taking place on the 24th and 25th of May. According to legend, Sara was the servant of the three holy Marys who came to France as a result of the persecution of the Christians and founded a Christian community there. Another explanation is that Sarah-la-Kali, as Saint Sara is also called, is a Christian modification of the Hindu Goddess Kali. This hypothesis is supported by the Indian origin of Rroma. During the procession, a statue of the saint is carried from the church to the sea. The ceremony attracts thousands of tourists and goes against the usual negative image of the Rroma. For the incumbent mayor of Saintes-Maries-de-la-Mer, Roland Chassain of the UMP, this is not a contradiction. Nicolas Sarkozy is said to appreciate riding and the music of the Rroma very much. Immigration policy is another matter, he states. With this, Dunlop points to a contradiction that is insufficiently discussed. When it comes to economic incentives, such as the famous St. Sara festival, the prejudices are happily laid aside for once. However, this tolerance disappears quickly when it comes to the removal of informal settlements, when the Rroma are again the hated minority: “Gitanes, Tigani, Roma, Gypsies – call them what you will, this is one day a year when, in the remote marshlands of the Camargue, they shed their minority status and become the majority. The sleepy seaside town, a stronghold of the National Front but ruled by the centre-right UMP, is transformed, the locals are outnumbered. “I am not anti-Gypsy”, protests Mayor Roland, “but their young are not disciplined, it has changed. It was different 40 years ago.”” However, Roland neglects in his explanation important historical and political upheavals. Not the young generation, the continued marginalization of the minority and economic crises lead to an escalation of the conflict between the minority and right-wing nationalist groups.

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25.04.2014 Call for a civil rights movement of the Rroma

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Umberto Guerra (2014), by the French Rroma organization Romeurope, takes stock of the history of France Rroma. He regrets that the Rroma, who have been living in France for centuries, are still not recognized by the public as part of French society. Instead, one discriminates them further. In the French public, the Rroma exist only in the form of visible immigrants from Eastern Europe. The Rroma who have been living integrated in France for generations, are not seen by the media. According to Guerra they are still victims of racism and discrimination: “There are also several hundred thousand Roma who are French citizens. We are the object of racism and discrimination. But our situation is better than that of our immigrant brothers and sisters whom the French state continues to exclude. Racism against Roma is fed by widespread stereotypes. According to the national commission into human rights 85 percent of French people think Roma exploit their children. The idea of French national identity also plays a role. The true French person is supposed to speak French not regional languages, for example, and to be settled rather than travelling. And the economic crisis has seen things get worse. That’s true of racism in general, but particularly anti-Roma racism.” Moreover, Viviane Reding criticized that the Rroma have repeatedly been used as scapegoats for social ills in the French election campaign, when politicians did not want to talk about more relevant topics. Guerra expresses his disappointment about the fact that the political parties and politicians, from the right as well as from the left, were not reliable in respecting the rights of the Rroma and to come to their defence. At the end, he calls for the concentration of the various civil rights movements and a special dedication to the betterment of the situation of the Rroma: “In the last few years new anti-racist movements have developed, including Roma movements. We are working towards a Festival of Gypsy Insurrection to celebrate the revolt of Roma people in the Birkenau Nazi concentration camp on 16 May 1944. People on the receiving end of racism have taken the initiative and created “specialised” movements against Islamophobia, anti-black racism, etc. These movements are at the stage of getting to know one another. To succeed in their just struggle they will need to coordinate. Roma organisations take part in these movements and we attempt to play a role in bringing them together.” By such a movement, it could perhaps at last be made clear to the majority population that the Rroma have been living among them for generations, invisible and integrated and that they should be allowed to display their identity publicly and proudly without being discriminated.

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28.02.2014 Teaching about Rroma: Promotion of critical thinking or confirmation of stereotypes?

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Koepping (2014) reports on special lessons that were designed to teach primary students of Höhenschönhausen on the culture and history of the Rroma.  The teacher for humanities and environment, Susanne Meier, was the project’s initiator. The goal of wanting to provide students with information about the lives of Rroma is laudable. Unfortunately, when reading the text one gets the impression that students were taught in positive stereotypes, rather than ask to think about issues such as stereotypes and exclusion: “Within their classes they travelled to the memorial at the Otto-Rosenberg-Platz in Marzahn, where a Nazi labour camp for Roma and Sinti was located during 1936-43. The musicians Janko Lauenberger and Wilfried Ansin came to visit and told the students of the world of gypsy-swing, and together with Susanne Meier they sang Roma songs.” Prejudice against an ethnic group are one thing, but one should be very careful what and how to teach about an ethnic minority. With the replacement of negative stereotypes with positive ones, one doesn’t help Rroma in their integration efforts. That the lessons described confirmed misconceptions of patriarchal structures and entrenched traditions can be seen in the response of an eleven year old student: “I don’t like that the boys have more rights and that the girls and women always have to wear skirts.”

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14.02.2014 Booklet on the rights of marginalized Rroma angries SVP

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Francey (2014) reports on the publication of a brochure by the legal faculty of Geneva that informs marginalized Rroma in the city about their fundamental rights. The brochure explains people in precarious financial situations their rights: if they are entitled to benefits from the state, if they can be fined by the police for begging or if they a license as a street musician. The booklet is written in both French and Romanian as well as in pictograms, to reach people who struggle reading. The brochure has now been attacked by the SVP-Geneva. The right-wing conservative party sees the publication as an invitation for socially vulnerable people to come to Switzerland. It has fielded a complaint against the brochure to the government of Geneva.

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31.01.2014 The Rroma identity as a taboo

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Bollmann/Kloepfer (2014) draws an analogy between being gay and belonging to the Rroma ethnic group. Whereas the taboo around homosexuality has nearly disappeared and gays and lesbians are predominantly socially accepted, the Rroma still face great reservations: In the current debate, some authors only use the words Romanians and Bulgarians, although they are talking about the Rroma. Bollmann and Kloepfer do not state that this method is not only correlated with political correctness but with the prevention of further prejudices. It is repeatedly pointed out by Rroma representatives that ethnicity is usually mentioned within a negative context and thus discredits the Rroma and maintains a pejorative image of them. On the other hand, the authors are right when they state the maintenance of prejudices, who are caused by a negation of the subject: “The mechanism of concealment worked earlier with gays and lesbians as perfidious as it is today with the Roma. He who doesn’t call things for what they are plays – consciously or unconsciously – with hints and prejudices. The wider public then perceives only those exponents of the minority that correspond to the popular stereotype and thus appear as “fancy”. These are the “poverty refugees”, the “immigrants into the social system” who pile up garbage – or with benevolence the musician who sings “Gypsy Songs”. The successful lawyer from a Roma family remains as invisible as until recently the gay leaders in general. “I didn’t want to be a Roma, I was ashamed” said a lawyer from Essen last year to a journalist.” But the apparent taboo about Rroma should not obscure the fact that it is most appropriate to use great caution when applying ethnic terms and ascriptions. Imprudent statements free from any taboos can equally contribute to the spread of prejudice as a too politically correct handling of a subject. Not the ethnicity is crucial, but the identification of a problem and the recognition of poverty. If Bollmann and Kloepfer think they need to identify poor Rroma as Rroma in order to help them, they have misunderstood something significantly: “A particular Roma strategy is not required here”, the German government propagated just recently.” Here the federal government is perfectly right. The debate on immigration is not a debate about Rroma, but one that exploits and politicizes the Rroma for their purposes.

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30.08.2013 Rroma Debate in France

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Dahman (2013) discusses the one sided presentation of history of Rroma in France. Important chapters on the social exclusion of Rroma are not worked out or only very poorly presented by the French society at large. One such example are the anthropometric passports they had to carry since 1912 which facilitated their identification and delivery to the Nazi regime by the Vichy government. Another one is the 1969 introduction of a passport and the fact they had to report every six months to a police station. This controversial legislation was only repealed in 2012. The dominant historical representation of Rroma in France is one of non-existence or of distorted or false representation. This should change now as well as into the future.

Midi Libre (2013) criticises the ongoing evictions of informal Rroma camps in France. The circular from the summer of 2012, which called for a more organised and humane approach to evictions, such as the timely information of those affected or the provision for alternative accommodation places, has been as good as not at all applied. In fact, the massive evictions of settlements resulted in a forced nomadism, which historically was also often mistaken for the real life of the Rroma. The frequent expulsions also hampers the integration of Rroma, an intended side effect or maybe not. Many politicians reproach the Rroma their lack of willingness to integrate. The irony of this debate lies the fact that there is an effective impediment to integration all the while, while inclusion preached.

De Montvalon and Vincent (2013) highlight a radicalisation of the coverage on Rroma. The newest zenith of this tendency is the presentation of the magazine “Valeurs actuelles” with the provocative title, bordering on defamation “Roma, l’overdose” [Rroma, the overdose]. The Socialist Party reacted to this latest provocation with the demand and constatation, that a decided action is required xenophobia in France. The chronology of this radicalization goes back to the EU accession of Romania in 2007, after which, Nicolas Sarkozy, massively strengthened the migration policy in France, in particular against the Rroma. Vincent and De Montvalon identify these policies as being ineffective. On the contrary, according to statistics on the contrary, these policies led to more criminality among Rroma in France. But even with the change of power of the conservative UMP, the Social Democratic Party under François Hollande, there was no real paradigm shift in the policies towards Rroma in France. Rather, Interior Minister Manuel Valls has continued the evictions policies and even intensified them. In the political discourse, there is still the wrong representation that Rroma do not want to integrate, that they do not want to settle down (although most are Rroma settled) and that these behaviours are part of their culture. These tales are propagated and kept alive both by the right and by the left.

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19.07.2013 «Just the Wind» highlights Anti-Rroma Pogroms in Hungary

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Bence Fliegauf film “Just the Wind”, which won a Silver Bear at the 2012 Berlinale, currently runs since the 18th July of this year in German cinemas. The film explores the marginalization of Rroma by the Hungarian majority society, which in the case of the story – based on true events – led to the racist murder of several Rroma families. Rother (2013) of the FAZ interpreted the film as a plea for the right of existence of Rroma: “’Csak a szél’ is not the first film from Hungary, which deals with the fate of the Rroma or, as we say here, Cigány. While formerly the integration stood at the centre, as in one of the best known examples, in Pál Schiffer documentary movie “Gyuri Cseplö” from 1978, it seems the situation has gone so far now that movies have to defend the mere right of existence of these citizen.”

Assheuer (2013) interprets the film as an indictment of a latent state racism, which deems Rroma to be outside of the law and so they deliver into the hands of racist mobs. For these economically-racists arguments, Rroma are just useless bodies that do not contribute to the increase of national wealth: “The moment where the state singles Rroma out of the universe of civil rights, he declares them to be outlaws – he delivers them to the hatred of the society allows them to be shot as Misu, the errant pig, in the forest. […] Fascism therefore does not mean that the state built camps. It means that it takes the Rroma the right to have rights, and leaves them to the mob.”

Taszman (2013) emphasizes that the film became a political issue prior to its presentation at the Berlin Film Festival. The Hungarian Ministry of Public Administration and Justice, and the Secretariat of State for social integration issued a leaflet handed out to journalist, which represented the attitude of the Hungarian society and the Hungarian state towards Rroma as being open-minded. The letter repeatedly stressed the massive efforts of the Hungarian government made to successfully integrate Rroma.

Schnelle (2013) describes the film as an allegory about the omnipresent fear of something that is not visible. The invisible in this case is represented by the sudden arrival of the murderers, which, while the Rroma family indeed suspects will happen, cannot be articulated exactly. The father of the family now dwells in Canada, which one would like to follow on as soon as possible. Schnelle notes: “Fliegauf hardly tells of actual events. It is more of a film centred quite directly on fear. The family, threatened by racist terror and abandoned by a silent majority, is trying to survive the day after the last attack. And in the evening, as darkness falls over the village, one moves in bed together even more closely than usual.”

Krings (2013) describes the film as an oppressive portrait of repressed social reality: “Bence Fliegauf created a tremendously haunting film with “Just the Wind”, a laconic drama that accuses simply by showing a social reality that is often overlooked in Europe. Of course, such a film is no pleasure, though he builds tension like only a few thriller can. It is the cold power of horror. It is also about what Europe has to hide.”

Peitz (2013) sees the film as a portrait of people who were declared outlaws and must constantly reckon with death. In this “Tropic of Fear,” as it was called by the jury of the Berlinale, only extreme restraint and going for invisibility offers some protection: “[The film] is a snapshot from the lives of vulnerable people, almost unbearable du to fear. Bence Fliegauf glossed over nothing, many a Rrom in the film breaks his back with had work , some are just broken existences. But you can see the causes of the destruction, can feel the pogrom atmosphere with one’s hands. “There is no political film in Hungary, no more socially committed cinema” the director stated in a recent interview, self-critical of his own profession.”

Rebhandl (2013) emphasizes that the film genuinely shows the transition between nature and civilization, institutions, and vulnerability and tries to show, in which social atmosphere  ideological murders can happen: “A few weeks ago, a news went through the press that the Hungarian case against four men who allegedly killed six Roma in 2008 and 2009 is not progressing. They are still sitting in custody and whether there will be a process is unclear. “Just the Wind” leads a compelling indictment in a process that goes far beyond juridical concerns.”

Sources:

  • Assheuer, Thomas (2013) Und am Abend bist du tot. In: Die Zeit online vom 18.7.2013.
  • Krings, Dorothee (2013) eklemmendes Roma-Drama “Just the Wind”. In: RP online vom 18.7.2013.
  • Peitz, Christiane (2013) Menschenjagd als Spielfilmthema. In: Der Tagesspiegel online vom 17.7.2013.
  • Rebhandl, Bert (2013) In der Hitze des Tages. In: TAZ online vom 18.7.2013.
  • Rother, Hans-Jörg (2013) Der lange Lauf dieses Tages. In: Frankurter Allgemeine Zeitung online vom 18.7.2013.
  • Schnelle, Josef (2013) Brillantes Gesellschaftsporträt: Benedek Fliegaufs Kinofilm “Just the Wind” über Roma in Ungarn. In: Deutschlandfunk online vom 18.7.2013.
  • Taszman, Jörg (2013) Ungarns Angst vor der eigenen Realität. In: Die Welt online vom 18.7.2013. 
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07.06.2013 The Khamoro Festival in Prague

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Schultheis (2013) writes about the Khamoro Festival in Prague. With concerts and lectures, the festival fights against prejudice, against one-sided reporting, segregation in schools and the exclusion from the economy. The economic crisis further reinforces racism. The closure of factories after the fall of Communism led to a strengthening of segregation. More and more young well-educated Rroma put poverty-linked stereotypes into question. Rroma representatives criticise in particular that most Rroma programs are initiated by non-Rroma. Gabriela Hrabaňová of the Rroma network Ergo flatly states: “We need more Rroma expertise and Rroma participation. For the last 20 years, those affected have not been involved in the planning of Roma projects. For example, in 2012 at the European Roma Platform there were only two Rroma out of 29 speakers. This is if we were to speak of women’s emancipation and leave women outside.”

Source:

  • Schultheis, Silja (2013) Festival Khamoro: Zur aktuellen Lage der Roma in Tschechien. In: hagalil online vom 4.6.2013. 
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31.05.2013 Rroma in the Czech Republic: Anti-Rroma Pogroms in Duchvok

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Neumann (2013) reports about an anti-Rroma rally in Duchvoc, in the North Bohemian part of the Czech Republic. After a Czech couple was attacked by a group of Rroma, around 800 people protested against the Rroma in the Republic. According to Neumann, the pogrom is reminiscent of riots that happened in the same place two years ago. At that time a dispute between adolescents led to massive violence that could not be prevented by the authorities. Neumann assesses the situation as follows: “Experts have repeatedly pointed out that the situation since the events in Zipfel has not significantly changed. At any time, in any place in the Czech Republic, widespread antipathy can erupt into open violence against Roma. Conversely, long-term unemployment and the getthoisation of life for Rroma make for an uncontrollable social powder keg.” He looks in particular the risk of renewed exploitation of this situation by extreme right-wing groups.

Zimmermann (2013) provides information on Czech students aged 12 to 15 years views on ethnic diversity. The company Scio made a study of the students’ behaviour and tested it amongst other with the game “Multipolis”, which through role-plays allows insight into the situation of other ethnic groups. The conclusion of the study was sobering: A third of the students surveyed do not want to be friends with a Rrom. About 40 percent would even actively participate in a protest march against Roma. Among other reasons, the study criticized the reductionist views which are presented to children in their own families, in the media and in school. But it also points out to how deeply rooted social values ​​and attitudes are, and what weight social conformity has when it comes to questions of acceptance. A sobering finding. Zimmermann commented: “Students could also determine how they imagined an ideal friend. They were able to choose from a series of images and descriptions. The result was that most of the youth decided against people with a different skin colour, against overweight and against nerds. Therefore, the most important factor to respondents was as little deviation from the norm.”

Kachlíkova (2013) reported on the Khamoro Rroma festival in Prague. The festival focuses on musical entertainment, but also shows movies and organises discussion events on social issues such as active integration. Successfully integrated Rroma are to offer the younger generation insight in their work in national and international institution and thus motivate them for their own future.

Sources:

  • Kachlíková, Markéta (2013) Roma-Festival „ Khamoro“ feiert 15. Geburtstag. In: Radio Praha vom 28.5.2013.
  • Neumann, Steffen (2013) Angst vor Ausschreitungen gegen Roma. In: Sächsische Zeitung vom 31.5.2013.
  • Zimmermann, Marco (2013) Starke Abneigung gegen Roma bei tschechischen Schülern. In: Radio Praha vom 31.5.2013.  
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17.05.2013 Rroma Debate in Germany

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Schupelius (2013) is critical of the “Action Plan for the integration of foreign Roma” proposed by the Senator for Integration Dilek Kolat (SPD). Kolat worked together with several research groups in recent months to define steps for a successful integration of immigrant Rroma. Among the recommended measures one finds tenant counselling, promoting enrolment of Rroma children in school, prevention of violence and the psychological support for prostitutes. The action plan will very likely not be implemented due to lack of funds. Schupelius criticized the months of work of the working groups under Kolat, whose catalogue of measures, being obvious, does not justifythe required research time.

RBB (2013) reports on the planned shelter for 22 Rroma families in Berlin-Charlottenburg. Because the owner of the designated property does not share the politicians’ plans, the projected emergency housing did not come to be. The Integration Commissioner Monika Lüke accused the leaders to have acted clumsily in selecting the locality and to have presented the decision to the district authorities as a fait accompli.

Krampitz (2013) discusses the work of Duisburg’s pastor Dieter Herberth. He works for the successful integration and acceptance of immigrant Rroma. He sees the immigrants from Southeast Europe as poverty migrants who see no future in their homeland. Those who find any work, even modestly paid, tend to stay in their country. He sees the idea that immigration exists solely to benefit from social services social funds as flawed. “Only people in difficult social circumstances come to NRW (North Rhine Westphalia).” Herberth requests the residents more tolerance towards Rroma. Integration does not happen overnight. The immigrants are often members of Gurbets group who is be particularly discriminated against in Romania, Bulgaria and Hungary.

Steeger (2013) gives information on a Rroma celebration in Neukölln. The “Herdelezi”, a festival in honour of Saint George and the patron saint of Rroma, was celebrated with lots of music and enthusiasm. It was organized by the youth organization Foro Amaro, an organisation where Rroma and Gadje are working together and committed to a tolerant, non-racist society. Herdelezi is celebrated by both Muslim and Orthodox Christian Roma all over the Balkan.

Sources:

  • Krampitz, Martin (2013) Pfarrer wirbt um Verständnis für Roma in Duisburg-Bergheim. In: Der Westen vom 13.5.2013.
  • RBB (2013) Notaufnahme für Roma-Familien nicht in Charlottenburg. In: RBB online vom 14.5.2013.
  • Schupelius, Gunnar (2013) Pläne für Roma-Familien sind unbezahlbar. In: BZ Berlin vom 12.5.2013.
  • Steeger, Gesa (2013) Balkan-Pop gegen Vorurteile. In: TAZ vom 12.5.2013. 
Frankreich News Osteuropa News Westeuropa North Macedonia

10.05.2013 Šutka TV

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The first official Rroma TV channels, TV Šukta, was founded by Andrijano Dzeladin in September 2012 in his apartment in Paris. The native Macedonian felt misrepresented by the reporting of illegal Rroma settlements in in France and he decided to found his own TV station. The programs are designed to create a counterpart to the often one-sided coverage on Rroma and highlight the cultural diversity of this minority. The only drawback is that all programs are broadcasted in Rromanes and thus the majority society with its distorted view on Rroma will not be touched. The channel, initially produced only by Dzeladin and a station employee, focuses on musical, cultural and culinary programs and can be seen on http://www.livestream.com/tvsutka the Internet (Boitiaux 2013).

Source:

  • Boitiaux, Charlotte (2013) Live from a Paris apartment, the first Roma TV station. In: France 24 vom 9.5.2013. 
Ungarn News Osteuropa News Westeuropa

05.04.2013 Rroma Requiem in Memory of the Victims of the Holocaust

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Frankfurt Rroma Orchestra has been rehearsing a requiem by the Swiss composer Roger Moreno Rathgeb in memory of the victims of the Holocaust. Rathgeb comes from a Swiss Sinti family. After a visit to Auschwitz, he was so moved that he had to take a long break from work on the Requiem. In addition to its function as remembrance and as a vehicle force thoughts, the Requiem is also a commentary on the classical views on gypsy music. The music of the Romany is simply not just a collection of quickly played notes on the violin with lots of singing but also, as Rathgeb composition shows, has influences ranging from classical, Arabic elements, and Central European folk music from the 19th Century. The Requiem is also contribution to the further thoughts within the public on the often negated genocide of the Rroma under the Nazis. At its premiere in Hungary was presented by the philanthropist George Soros. He challenged the often-heard opinion that Rroma primarily exclude themselves out of society, and stated it is a governmental and social exclusion that must be overcome.

Source:

  • Malachowski, Marcel (2013) Musik als Reflex der Vergangenheit. In: Neue Zürcher Zeitung vom 5.4.2013.
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