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18.10.2013 Rroma in Germany

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Radio Dreyeckland (2013) provides information on planned agreement between the state of Baden Württemberg and the National Association of German Sinti and Roma. The draft contract recapitulates the historically documented exclusion of the Rroma, the historical responsibility of Germany in dealing with minorities and the poor introspection about the German Rroma policies. The objective of the treaty is a targeted promotion of Rroma in Baden-Wuerttemberg. Access to education and thus also to the labour market should be strongly supported. The draft of the treaty states: “The exclusion and discrimination of Roma and Sinti dates back to the Middle Ages. The cruel persecution and genocide by the Nazi regime brought immense suffering to Sinti and Roma in our country and effects people to this day. This injustice has only been recognized politically embarrassing late, and has not yet worked out sufficiently. Even the antiziganism is still existent and not overcome. Being aware of this particular historic responsibility towards Sinti and Roma as citizens of our country and guided by the desire and motivation to promote the friendly coexistence.”

Pekdemir Hagen (2013) reports on Hasiba Dzemajlji who is engaged in Bielefeld for a better integration and recognition of the Rroma. Dzemajlji wants more Rroma in Germany, Rroma who have been living in the country for decades to publicly declare their identity. For fear of exclusion and discrimination many people of Rroma origins keep it secret. Together with the organization Migovita, Dzemajlji wants to strengthen the self-confidence, especially of young Rroma, and facilitate their access to education. She also wants to create a counter point to the still heavily rooted stereotypes, a new view that is characterized by heterogeneity and complexity.

Niewendick (2013) discusses the increasing radicalisation of local residents and politicians, who make propaganda against immigrated Rroma: During the last one and a half years, systematically, rumours of “thieving Kids”, littering and other prejudices about immigrants Rroma have been spread. The tensions achieved a peak in the fire of the “Rroma houses” on 9 October, a fire whose cause is still unclear. The heavily politicised situation manifests itself besides open demonstrations for and against Rroma with questionable expressions such as “problem house” and “flood of poverty refugees poverty”.

At the opening of a new interim dormitory for refugees in Duisburg, Kleinwächter (2013) discussed the situation of Rroma in Kosovo. Bernd Mesovic, Vice-President of Pro Asyl Frankfurt is cited with gloomy assessments on the integration of the Rroma in Kosovo: The situation of the Rroma in Kosovo is totally glossed over by the German authorities. In reality among them, very high unemployment prevails, and attacks are not tracked: “Officially, there are no attacks on them. Who issues a complaint, must fear reprisals. They can hardly expect any help from the Albanian police. Under the Constitution, all these rights are guaranteed, as is the internationally agreed reintegration of returnees. But the funds for that are lacking. The Rroma themselves have no confidence in the authorities dominated by Albanians, they are almost hermetically spatially sealed off from the Albanians and a kind of fair game for criminals.” Mesovic’s statements show once again the discrepancies between official country analyses and the real experiences of migrants. Official assessments of stability and legal security stand in contrast with personal experiences that are difficult to objectify. The official view remains the decisive criterion for the assessment of migrants’ fates.

Onay (2013), a green politician from Lower Saxony, reports on a field trip to Serbia. Purpose of the trip was a meeting between German and Serbian Rroma as well as non-Rroma, which was initiated by the organisations novels Aglonipe and the International Youth Meeting of Roma and non-Roma. At the meeting, issues such as the lack of access of Rroma to schools, to health care, and to the labour market were discussed. On the subsequent trip to Stara Karaburma, Onay paints a bleak picture of excluded Rroma living in ghetto-like conditions: Poor hygiene, glaring poverty, few or no prospects for the future. Onya’s portrayal stands in stark contrast to official country assessments that classify the situation of Rroma in Serbia as stable and safe. This contrasts with the fate of individuals surveyed Rroma, which report massive violence against them.

Bachmair (2013) reports on a meeting of the German association “Against Forgetting, for democracy”. At the meeting, eyewitnesses and relatives reported about the suffering experienced by Rroma and criticised the lack of coming to terms about the persecution and exclusion of Rroma in Germany. In his contribution, Romani Rose criticised the continued employment of Nazis by the authorities of the Federal Republic of Germany, a fact that prevented the recognition of Rroma as victims for a long time: “In the offices, the survivors met the same officials who had sent them years before to the concentration camps, and who refused them compensation and recognition as victims of Nazi persecution. Even police officers who had perecuted Gypsies, made unhindered careers made in the Federal Republic. Only when Gypsies got organised and a 1980 hunger strike on the grounds of the former concentration camp at Dachau drew attention to their situation, was their suffering recognized.” The researcher Wolfgang Benz on racism expressed concern that the lessons of the world War II have never been applied or only very poorly on Rroma.

In his short, article, Schuhmann (2013) asks for less political correctness in the name of minorities who commit a crime. Naming the origin – in the case of this article “Gypsy” – helps to identify grievances among the stakeholders and to ask critical question: “If the reader completes the sentence “cheating gypsies on the road” with “of course – who else ?”,  a true nightmare for journalists has become a reality. The police does not want that. Neither does the majority of readers who are quite capable of differentiating between minorities and criminals among those. […] To name their origins could pave the way for many other questions. Namely who exploit these women and what a life they are forced to lead.” Through this statement, Schuhmann relativises her own reasoning. If the committed crimes, or respectively the exploitative relationships have nothing to do with cultural background, why then is naming the origin relevant? Schuhmann also assumes from fully mature, critical readers, who can recognise stereotypical reductions as such. This is to be doubted. Many readers will be confirmed in their prejudices by one-sided reporting.

Also, in an article about criminals young Gypsy women, Schuhmann (2013/II) uses the stereotypes of organised Rroma groups: The testimony of a police officer who speaks of burglars networks, is quoted without comment. Also without comment is the fact that one assigns physical characteristics to perpetrators: “The official explained what they should pay attention to. Women, beggars, rather dark in type “Gypsy one cannot say”, Fuchs says with a glance at the present journalist.” that there is no “culture of crime” ought to be clear to every man of common sense. Just as there are delinquent Rroma, there are delinquent ethnic German, Swiss, etc. No one would ever get the idea to talk about organised crime.

Unzensuriert.at (2013), in an absurdity not to be outdone, reports in an article about the Rroma the “problem house” in Duisburg. According to the article, these Rroma have collected the rat traps that were installed by the urban pest control and sold to scrap dealers. The Rroma, called “Gypsies” here, are brought in directly in conjunction with a rat infestation: “Rat plague: Gypsies stealing traps.” The article is a prime example of uncritical, unreflective, populist journalism.

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11.10.2013 Rroma in Germany

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Schmalzl (2013) reports on the deportation of a Rroma family back to Kosovo. Friends of the family were taken aback and expressed solidarity by lighting candles in the Youth Art School Mühlhausen, where the family had attended a painting course. The family was arrested in their house in the middle of the night by the authorities and brought to the airport. Once again, this case raises the question of the discrepancy between the real experiences of migrants in their home countries and the state views on minority protection and living possibilities. Schmalzl cites a young Rromni, who speaks of “violence, discrimination, and poverty” in Kosovo.

Bernhardt (2013) reports on a fire in an apartment building in Duisburg. Located on the Kirschstrasse in the Hochheide area of the city, this house is inhabited largely by immigrant Rroma. The fire department was able to extinguish the fire and evacuate 42 people who had fled to the roof of the house. According to the police, it is highly probable that this was arson. This raises legitimate concerns among residents and supporters of the victims. A few weeks ago, a parade of right-wing groups who protest against immigrant Rroma in Duisburg caused quite a stir. Connections between the arson and the far-right scene are therefore currently suspected. Various anti-fascist groups are calling for a better protection of the Rroma by the police.

Der Westen (2013) reports on a ruling of the Essen Higher Social Court. The court has ruled in a dispute between a Rroma family and the Jobcentre of Gelsenkirchen in favour of Rroma family. Between October 2010 and November 2011, the Jobcentre had not granted the father of the family any benefits since he could only stay in Germany in search for a job. This view is now contradicted the Essen Social Court: EU citizens without job who have stayed for a longer period in Germany are entitled to Hartz IV benefits. The Jobcentre will appeal the decision in front of the Federal Social Court. The decision is grist to the mill of those who warn of a mass immigration of poor migrants from Romania and Bulgaria, and who thus see the German welfare state as endangered. A journalist from der Westen thus stated in another article: “130,000 Romanians and Bulgarians are now entitled to Hartz IV: The decision of the highest North Rhine-Westphalia Social Court is significant because it now affects a significant group of people of about 130,000 claimants, said a spokesman of the court. Especially Romanians and Bulgarians living here and  desperately seeking work now have rights to claim Hartz IV benefits. The municipalities could see now numerous new applications and thus new increased costs” ( 2013/II der Westen).

Blazejewski (2013) points to the fact that there are large discrepancies among politicians in terms of ideas about immigrants from Romania and Bulgaria. While many German local politicians, such as Reinhold Spaniel, assume an influx of low-skilled migrants, EU Social Affairs Commissioner László Andor sees in the immigrants young labour force for the growing German economy who pose no problem for the German social welfare system. 

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11.10.2013 Too much political correctness or a trivialisation of poverty and exclusion?

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Woker (2013) criticises the excessive political correctness in the use of terminology for example when referring to the Rroma minority, a terminology which complicates a transparent view of the current debate. With the name “Roma and Sinti” in Germany, the Sinti are presented as a separate group from the Rroma, although they are part of the Rroma as a whole. By this institutionalised political correctness – according to Woker – one makes it more difficult to detect and respond to problems with the minority: “There is a tendency , somewhat premature to suspect a deep-rooted antiziganism. Instead to recognise the real existing problems as such and to recognize and respond to these with social policy measures, authorities and the media often escape into a politically correct vocabulary to prove at least their good will.”

Woker fails to recognise that this recognition is precisely the very real problem. Are the so-called poverty migrants from Romania and Bulgaria, which are negatively represented in the German media and are usually identified as Rroma, poor and uneducated because they are Rroma? Woker comes close to this conclusion. At the end of his article, Woker cites Mappes-Niedieks’ book “Poor Roma , bad Gypsies”, a book which makes a clear separation between cultural characteristics of Rroma, who are anyhow very heterogeneous,  and their ascribed identity from intentional non-integration, nomadism, illiteracy, or culturally related delinquency. Therefore, the crucial question is not really the one of political correctness, but the one on how the conditions that lead to poverty, lack of education, and exclusion are brought into relationship with an ethnic origin. In Germany there are many well-integrated Rroma who do not want to recognise themselves as Rroma just because of the one-sided focus on problem cases. In this case, to trivialise political correctness just means to play down stigma. One thus must ask the question whether it is not highly problematic to ascribe a cultural identity to people, an identity which is the result of the exclusion of the majority society. Political views on culture need to be recognised as being politicised and need to be critically questioned.

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11.10.2013 Rroma in France

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The anti-racism association Mrap has announced it will file a lawsuit against Manuel Valls for incitation to racial hatred. Valls had stated that, in his opinion, most Rroma do not want to integrate, and should return to Romania and Bulgaria. Particularly problematic about Valls’ utterances is that he enjoys broad support among the French population and thereby racist views about Rroma are being represented as indisputable facts. Valls face a fine of up to € 45,000 (2013 Süddeutsche Zeitung, Le Monde, 2013).

Strassenburg (2013) takes a critical look at the trial of 27 Croatian Rroma in France. The defendants are accused of organized theft and trafficking: They are reported to have exploited children to earn money for themselves. They “trained them only to steal from the youngest age.” This contrasts with views of critics who hold that the imputed organised structures are a projection of the prosecution: “Mali, [a journalist] could never observe in three years the organized criminal structures, which are reproached to the 27 defendants in Nancy.” This process it is not just about the crimes of the accused, but also about socio-political conceptions of organised crime among the Rroma. “Gypsy Kings” and organised, structured delinquency is primarily a police view of the Rroma, and has been discussed several times. This does not mean that no crimes were committed by Rroma, but that it is very questionable to ascribe Rroma a culturally determined predisposition to organised crime (see L’Express 2013).

Zarachowicz (2013) speaks to the sociologist Jean-Pierre Liégeois about how are being exploited for French politics. Liégeois sees the knowledge about the Rroma as being dominated by large gaps. This ignorance is instrumentalised by politicians to project their own views on it. He deconstructs the travelling lifestyle, which again and again is attributed to them, as being the result of social exclusion, rather than a self-chosen way of life, and therefore as false: “Les familles sont souvent mobiles par obligation, pour s’adapter à des conditions d’existence changeantes, parfois menaçantes. Au cours de l’histoire, on assiste à des déportations, par exemple du Portugal vers l’Afrique et le Brésil, de l’Angleterre vers les colonies d’Amérique et vers l’Australie. Ou, quand des conflits se produisent, les Roms, souvent pris comme boucs émissaires ou bloqués entre les belligérants, doivent partir. […] Les Roms ont ainsi dû intégrer la mobilité dans leur existence, pour s’adapter à un rejet qui reste dominant.” [Families are often mobile due to the obligation to adapt to sometimes threatening changing conditions of life. In history, one sees deportations, for example from Portugal to Africa and Brazil, from England to the American colonies and to Australia. Or, when conflicts occur, Roma, often used as scapegoats or stuck between belligerents, have to  leave. […] The Roma have had to integrate mobility into their lives, to adapt to a rejection that remains dominant.]  He also identifies a historical, European government policy, that either wants to deport or to forcefully assimilate Rroma. In the case of France, the policy of repatriation is currently the dominant paradigm. From a financial point of view, this policy actually costs more than a successful integration.

In his article, Potet (2013) points to an alternative to Valls repressive policy. In Indre, the socialist mayor has built an accommodation, which aims to help immigrant Rroma to integration. The Rroma children can go to the local school. The immigrants had previously been living in a derelict factory. This support is linked to reciprocity: the children must attend school regularly, adults need to search for work, caravans are regularly maintained. With these Rroma-friendly policies, Jean-Luc Le Drenn puts re-election on the line.

The Huffington Post (2013) takes a look across the border from France: There one has problems other than the Rroma. High unemployment rates are at the centre of public attention. Before the economic crisis, the Spanish state set money aside for the integration of resident and migrant Rroma, money meant to facilitate access to education, the labour market, and to health care. This state integration program is still regarded as a European model of a social Rroma policy. This does not mean that exclusion and racism against the Rroma no longer exist in Spain, but this was an important first step towards a successful integration of Rroma.

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11.10.2013 European Integration of the Rroma

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The Voice of Russia (2013) reports on the EU program ROMACT, in which Bulgaria, Hungary, Italy, Romania, and Slovakia participate, a program that is mainly intended to promote social and economic integration of the Rroma. Upon these EU plans, Russia’s Minister of Nationalities Vladimir Sorin announced that the Rroma’s lack of economic integration is mainly due to their travelling lifestyle. He reproduces misconceptions – most Rroma being sedentary – but above all, he trivializes the fact that the travelling way of life was the result of social exclusion. From an economic perspective, the 12 million European Rroma represent a largely untapped “worker reserve” that need be tapped. That the will of the European population is also necessary in addition to a better integration into the education system and the labour market, is easy to forget (Iskenderow 2013).

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04.10.2013 Rroma Polemic in France

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Francois Hollande, in a public statement, asked his ministers decidedly to end the controversy on Rroma. According to the government spokesman Najat Vallaud Belkacem,  Hollande pointed out that “solidarity, unity and responsibility” was expected from the ministers. Hollande also considered it unworthy that he had to point out the problematic of this issue to the deputies. The home minister Duflot had asked Hollande for a statement after Valls racist abuse (TAZ 2013).

ORF (2013) points out that the criticism of the EU Justice Commissioner Viviane Reding on the French Rroma policies led to strong expressions of antipathy towards the European Union. The President of the French National Assembly, Claude Bartolone, called, Viviane Reding the “Mother with the whip.” Even before Reding’s criticism, a spokesman for the EU Commissions had pointed out that violations by France of EU law, in this case of the non-compliance to the freedom of movement, would not be tolerated. The behaviour of some EU countries towards Rroma is not worthy of the 21st Century. Manuel Valls, who is clearly belonging to the right wing of the socialist party, had to endure heavy criticism from his own party. Valls meanwhile insists on a rigorous order policy. He stated: “It is our responsibility to ensure that the centre of our cities, in the middle of residential areas and in the middle of the capital no such camps and misery housing does not occur.”

Radio Dreyeckland (2013) spoke with Marion Cadier who wrote a report for Amnesty International on the forced evictions of Rroma camps in France. The report concludes that since the last review in 2012, the situation of Rroma has not improved. The number of evictions of informal camps has even increased. This practice is also contrary to human rights conventions, since they violate the right to housing, as people living there are made homeless. Although the circular of August 2012 is a progress, it had only been applied very poorly. The evictions render the Rroma integration more difficult and has produced many more homeless people. Temporary lodging in hotel rooms is also a poor alternative because they usually lie in the periphery of the cities and make schooling and social networking difficult. Among more positive points, one notes the abolition of a hiring fee for Romanians and Bulgarians and the provision of funds for integration projects. She also emphasizes that expulsion are falsely referring to the nomadic lifestyle of the Rroma.

Hopquin (2013) reports on a trial of seven Croatian Rroma indicted in France for child trafficking and incitement to crimes. The case reinforces widespread stereotypes about organised delinquency among the Rroma. The defendants had acted under the leadership of a 66 year old woman and dealt in groups of children were to commit thefts for the buyer in France. Hopquin makes no effort to relate the events real events, but uses the presumptuous “cultural reproduction”, in which organized crime which the defendant had assimilated is presented as part of the Rroma culture.

Manuel Valls statements about, in his opinion, non-integration capabilities of Rroma led to different statements by government officials. While the rightist deputies showed great sympathy for Valls and his Rroma policies, in his own party, the socialist party his statements are controversial. But not to all. Significant parts of the left is in favour of a repressive policy towards the Rroma. Valls himself, meanwhile, has never apologised for his remarks, but merely regretted how they had been interpreted (Le Parisien).

In a linguistically brilliant letter, Lefort (2013) appeals to Manuel Valls. Lefort descends from Spanish Kale. He asks Valls to remind himself that he immigrated with his family to France and became a French citizen in 1982, and that many French have an immigrant background. That migration usually occurs for a valid reason and is not a lifestyle. He pleads that Valls should not abandon the historical responsibility that one has towards the Rroma as victims of National Socialism. In addition, many French Rroma fought in the resistance against the Nazis and the Franco regime. This also should not be forgotten. To assign them a “tendency” towards return to Romania and Bulgaria, negates the reason for their arrival: The lack of recognition as a minority of Statea and populationa. Lefort observes: “La guerre mondiale est venue. Et les camps nazis se sont aussi ouverts aux Tziganes. Tu le sais. Mais un nombre énorme de Manouches, de Gitans et d’Espagnols se sont engagés dans la Résistance sur le sol français. Ton père aurait pu en être […] je te demande le respect absolu pour celles et ceux qui se sont engagés dans la Résistance contre le franquisme, puis ensuite contre le nazisme et le fascisme. Contre ceux qui avaient fait Guernica. Et pourtant, à te suivre, ils avaient «vocation» à retourner ou à rester dans leur pays d’origine, ces «étrangers, et nos frères pourtant…»” [World War came. And Nazi camps were also opened for Gypsies. You know it. But a huge number of Manouche, Gypsies and Spaniards enrolled in the Resistance on the French soil. Your father could have been among them […] I ask you for absolute respect for those who were engaged in the resistance against Franco, then against Nazism and fascism. Against those who did Guernica. Yet, to listen to you, they have a  “vocation” to return to or remain in their country of origin, these “strangers, and yet our brothers…”]

Conan (2013) points out that Valls statements are almost exactly the same as the ones made last August by Louis Souchal, the confidant of Prime Minister Jean-Marc Ayrault. Louis Souchal is also convinced that many of the Romanian and Bulgarian Rroma do not want to integrate in France, but only came here to improve their financial situation as stated in an interview: “Les migrants roumains sont en effet sur des migrations pendulaires organisées. Leur but est de venir en France pour gagner de l’argent puis de rentrer en Roumanie construire une maison (…) D’ailleurs, il faut éviter de penser qu’il s’agit “d’intégrer les Roms”, on intègre seulement “des familles”. On s’en aperçoit lors des diagnostics sur les campements avant les expulsions. Récemment, sur un terrain où il y avait 22 familles, seules deux présentaient vraiment des signes de projets en France.” [Romanian migrants are indeed engaged in pendular migration. Their goal is to come to France to earn money and then return to Romania to build a house (…) Indeed, we must avoid thinking that it is about “to integrate Roma”, one only integrates “families”. This can be seen in the diagnostics in the camps before the evictions. Recently, in an place where there were 22 families, only two really showed signs of having projects in France.]  It is still unclear on which sources Souchal bases his statements. They stand in contrast to statements made by engaged people such as Lefort, who observe a migration due to lack of integration and lack of future prospects. At the same time it is also known that transnational relations with the home country can lead to a better integration in the host country and is not simply, as is now represented,  an evidence of a lack of willingness to integrate.

The Mayor of Lille, Martine Aubry, meanwhile, calls for a consistent way of applying the circular of August 2012, requesting a timely information of the stakeholders, the organisation of alternative accommodation options and a better distribution of Rroma across the country. To put the people on the street, Aubry criticises, bring nothing and complicates the integration (Pagura 2013).

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04.10.2013 Rroma in Hungary

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Verseck (2013) discusses again the Rroma murders in Hungary: The relatives of the victims are still inadequately compensated and live in poor conditions. Because of the lack of understanding about missing empathy for the members of the victims family, an anonymous donor from Frankfurt donated a sumptuous tomb for the slain Rroma. In addition, at the urging of civil rights activists, the Hungarian official investigation has announced new investigations into the whereabouts of accomplices involved in the killings which have still not been arrested.

Koob (2013) gives a chronology of the practiced exclusion and discrimination against Rroma in Hungary. He notes that many Rroma leave Hungary or already left because of the situation there since the arrival of the Fidesz Party to power has deteriorated massively. Many Rroma in Hungary are still being segregated and have to overcome serious obstacles in accessing the labour market and education. The minority protection laws are often reinterpreted through the judicial repression of Rroma and the implementation of European Rroma strategy is exploited to exclude Rroma from government subsidies: “For the 13 recognised Hungarian minorities, an extreme discrimination, whose standards are constantly shifting, is normality. This is supported by several judgments in which Roma were sentenced for violence against “ethnic Hungarians”, and with reference to the laws established to protect minorities, the so-called hate crime legislation. Another example are Fidesz’ magnificent inclusion promises on the national implementation of the European Roma framework strategy besides a tremendous forced labour regime and in the context of harsh sanctions countless Roma as non-Roma who are excluded from any government support.”

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04.10.2013 Rroma Debate in Germany

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Reich (2013) discusses the problems and hardships of migrants in their new home using the fate of a Rroma family from Romania who emigrated to Berlin Rroma. The author estimates the number of Romanian and Bulgarian Rroma in Berlin, although she de facto talks only about Romanians and Bulgarians, to around 22,000, and not a few are living in their cars. Many families are also suspected to live in basements and attics, a larger part camps in parks. The action plan adopted by the Berlin administration to integrate foreign Rroma, is meant to improve their access to the labour market, education, health care and housing options. However, discrimination by teachers, passers-by, and the society as a whole in everyday life remains normality. Statistics paint the bleak picture of 40 % of the population who would have a problem with Rroma as neighbours.

Yordanova (2013) looks for reasons for the lagging results in terms of the integration of Rroma in the European education system. Joachim Brenner of the association the Förderverein Roma in Frankfurt am Main, that poverty among a large part of European Rroma reduces education to an afterthought, something that comes after accommodation, food, and health. At a two-day conference on the educational situation of European Rroma in Bonn, experts discussed the problems in the implementation of a better integration of this ethnic group. The Bulgarian Ilona Tomova sees a reason to the serious reservations of broad sections of the population against the Rroma. The EU funding is perceived as an unfair advantage for the Rroma: “The integration programs are very difficult to accept in Bulgarian society, because many other people – not just Roma – have no access to the labour market. Especially young and older people find difficult to get a job.” A representative of the Roma Education Fund criticized the focus of many NGOs, and schools to only solve short-term problems.

Ulrich (2013) discussed the ongoing tensions between the German Federal States and the Federal Government with regards to the integration of immigrants from Romania and Bulgaria. The federal States of Berlin demand massively more support, which is not granted by the Federal Government. The problem lies in a market-based screening of immigrants: “Since the EU accession of Romania and Bulgaria in 2007, the influx of job seekers from both countries has greatly increased. Whereas well skilled have access to the labour market, unskilled immigrants in this country fall through the grid of the welfare state. As EU citizens, they will not get assistance, such as the one granted to asylum seekers, they can work, except as a self-employed. The only benefit that they can get are child benefits.” Try to remedy this, individual Federal States such as Berlin started they own development programs. In Berlin, welcoming classes for children without knowledge of German were established. The costs for the children care, for example also in catching up on vaccinations, exceed the budget of the state by far. In addition, the concentration of many immigrants create social tensions in a place that one simply can not ignore.

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27.09.2013 Rroma Debate in Germany

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Martens (2013) casts a sober look at the predicted mass immigration of Rroma from Romania and Bulgaria when the treaty on the free movement of people becomes a reality in January 2014. He criticises the dire prophecies by pointing to the admissions of other Eastern European countries where similar predictions were made. After Poles were allowed free establishment in Europe, it did not come to the predicted mass exodus. A standard objection is usually that one strives to better the situation of Rroma in their countries of origin with regard to access to education and the labour market. At the meeting “For educational situation of Roma in (and out of) Southeastern Europe” different social scientists and politicians spoke about their experiences and insights. Martens criticises how these subjective views are presented as objective truths, and in turn reproduce stereotypes, despite the good intentions behind it. For example, the green politician Franz Romeo in his speech uncritically reproduces the prejudice “Serbs and Bulgarians, refer to Roma children as “brown gold”” because they are abused for the benefit of organ trafficking.

Deutsche Welle (2013) reports, as many other media previously did, about angered residents over new Rroma migrants in Duisburg. Indignant voices about what are deemed Rroma insults convey an image of the incompatibility of the Rroma and German way of life. Such debates are as old as the history of migration itself. Immigrants’ cultural characteristics are exploited in order to channel the fears of the people associated with a changing situation. Debates on migration and immigrants always reproduce ideas about ethnic unity in the sense of ethnic nationalism. That migration can also be enriching, is, however, often like negated. Instead, the media attention focuses on problem cases. That these represent the norm rather than the exception is highly doubtful.

The preconceived notion that most Rroma have none or a very poor education is also reproduced by Aufderheide (2013) in her article on programs for Rroma in Duisburg. For better integration, immigrants will be tested on language skills, education and work experience. Aufderheide, not wrongly but very uncritically, speaks generally of a low education level and writes them off as welfare recipients. This supports conservative voices who fear a massive impact of immigrants from Romania and Bulgaria on the German social welfare system: “When the complete freedom of movement enters in force in the coming year, people will stand in line in front of the job centres to submit applications for Hartz IV. Skilled workers, which employers are clamouring for, will only be found in this population with a magnifying glass. Which of course does not necessarily mean that these people can’t do anything.” The idea that successful integration can be promoted by encouraging people, seems to be completely alien to her.

On the immigration debate, Grunau (2013) gives an closer look at the issue of poverty. He notes with a reference to Mappes-Niediek that it is often the poverty of immigrants, which is perceived by residents as being undesirable. This is then mixed with a cultural background: “They are just as rejected as poor people all over the world. The problem is poverty, not Roma, which the author proves with many examples.” Also forgotten in the polemics debate about poverty immigrants is that in the 1960s and 1970s, tens of thousands of Rroma arrived as guest workers from Yugoslavia to Germany and live there well integrated. What one can observe, therefore, is the ethnicization of a poverty problem. Ignoring the integrated, invisible Rroma, many of whom they fear to be publicly recognised as Rroma and named as such so because they fear that they could be excluded from their social environment is associated with this phenomenon: “This is also an investigation on Roma who came as guest workers in the 60s, 70s, and have noted: “We are perceived as Italians, as Turks, Yugoslavs we’re doing much better here if we are not perceived as Roma..” They have kept their identity secret, with the consequence that they have made ​​a career, are integrated, are established” (Grunau 2013/II). Barbara Lochbihler, Member of the European Parliament, sees the lack of integration of Rroma in the education system in most European countries as an important factor for the persistence of poverty and the remaining low enrolment rates. The experience with education, which parents could be pass on to their children is lacking.

Arbutina (2013) analyses the Rroma political participation ability. He notes with a reference to Zeljko Jovanovic of the Open Society Foundation, that for many Rroma, due to the blatant poverty, politics constitutes an incidental phenomenon. Moreover, in several Eastern European countries the will to let Rroma really to participate in the country’s politics is lacking. Socially widespread nationalist views hinder the implementation of political multiethnic states in which all voices are allowed to speak. As an example of the political and social integration, Macedonia can be identified: there are well-established parties representing the interests of the Rroma and Rromanes can be studied as a language in the universities. Jovanovic stresses, however, that Rroma should not only build on the integration will of governments but should also put more efforts themselves towards a successful integration.

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27.09.2013 Anti-Rroma Pogroms in Poland

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A seemingly harmless incident between a 16-year-old Rroma and a 13-year-old ethnic Poles in the city Andrychow led to massive tensions. A petition and a now-banned Facebook group called for the expulsion of around 140 Rroma from this city of 20,000 inhabitants. The case is symptomatic of the continued segregation of Rroma in Poland according to Focus (2013), as well as in the neighbouring Slovakia. Low education rates and poor integration led to a persistence of poverty and exclusion: “Many Slovak and Polish Roma are illiterate, unemployed and on welfare. Because despite compulsory education, not all children go to school – partly out of fear of discrimination, partly out of fear of assimilation – the way the next generation is poised to misery.”

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27.09.2013 Rroma in France

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Balmer (2013) reports on the massive criticism of the EU commission on the French Rroma policies. The reason for the complaint were the repeated statements by Interior Minister Manuel Valls, that the majority of the Rroma are not compatible with the French due to their specific lifestyle and should return to Romania. With these statements Valls drew the criticism of many of his Socialist party colleagues but at the same time also a lot of sympathy on the part of many French mayors who feel alone in confronting informal Rroma camps around Paris. In a statement, Viviane Reding, Vice-President of the European Commission, reminded Valls about the agreement of 2010, where  France promised the compliance of freedom of travel and establishment for all EU citizens, including Rroma. France has a law that allows deportation of asylum seekers if they cannot raise enough money for their own livelihood.

Nunès (2013) gives an overview of the responses to Valls statements by various French mayors. Most, including socialist politicians, agree with Valls on his order and return policies. The reasoning is always similar: France is not responsible for solving the world’s problems. With their anarchical way of life, Rroma are not compatible with the French society and should be deported. They are a massive financial burden on the French welfare state, which is battered enough already by the economic crisis. For Clermont-Ferrand, they are primarily passive victims who can not be saved by the overstretched French government at this time and thus must be expelled. By the assignment of a victim role, Ferrand wants to distance himself from ethnic categorizations: “Il n’est pas question de stigmatiser une population, mais, dans une période de pénurie d’emplois et de logements, nous ne sommes pas en mesure de réussir leur intégration. Il faut mettre un terme à l’hémorragie rom en France” [One should not stigmatise a population, but at a time where there is a scarcity of jobs and housing, we are not in a position to achieve their integration. We have to stop the Rroma bleeding in France.]

Vallaud Najat Belkacem, Women’s Rights Minister, clarified the position of the French government in the national Rroma politics: The repatriation is part of a range of measures in dealing with Rroma. French Rroma policies are determined by assertiveness and humanity: assertivness in the sense that one prevents misery, which is no way to live,  by the destruction of Rroma camps. Humanity, in the sense that one always promotes access to education, employment and housing where possible (Le Point, 2013). That these humanitarian interventions are permeated of political views and intentions is an important detail that is not discussed in more detail by Belkacem. Instead, evictions are declared to be humanitarian measures to protect residents who need to be saved from untold misery. That living in an illegal settlement could be an unpleasant but acceptable alternative to permanent expulsion practices for those affected is not considered.

Libération (2013) states that Valls sees his policies as the ones  of leftist politician who takes the suffering and distress of French citizens seriously. That these are anti-socialist policies, which make a distrinct difference between the equality of people established in France, he negates completely: “Le ministre a répété que son action est «celle d’un homme de gauche». «J’ai le devoir (…) d’écouter l’exaspération, les colères, les souffrances de notre peuple», a-t-il argumenté” [The minister repeated that his action is “the one of a leftist”. “I have the duty (…) to listen to the exasperation, the anger, the sufferings of our people.] The Housing Minister, Cécile Duflot, criticised Valls violently stating that he continues to carry on Nicolas Sarkozy’s policies and set a highly questionable order policy based on ethnic origin.

In her analysis, Soullier (2013) also emphasizes the strong connection between French Rroma policies and the election campaign and its associated views of politicians. So Marie Le Pen continue to talk about a “horde” of Rroma who will come to France starting  in January 2014, with the enactment of freedom of movement agreement with Bulgaria and Romania. Other MPs, such as Nathalie Kosciusko-Morizet, assign to Rroma criminal habits need to be prevented. Few politicians like Dominique Voynet recognise that the problem is cannot only be attributed to the Rroma of desire for integration, but is also the result of a lack of will on the part of government and society to accept them, “C’est difficile de reprocher aux personnes de ne pas s’intégrer quand on leur refuse le droit de travailler.” [It is difficult to reproach people not to integrate when one forbids them to work.]

Social geographer Olivier Legros know also point out that only visible Rroma living in camps are discussed by the media and politicians. The invisible, integrated Rroma are thereby condemned to non-existence, the general public does not even know they exists at all. The Rroma are a projection screen for the unwanted: “Dans le discours politique français, les Roms désignent des personnes qui habitent des bidonvilles aux marches des villes, qui viennent d’Europe centrale et qui menacent la sécurité des citoyens. Finalement, le Rom est une métaphore, un mot qui décrit des indésirables. Ceux qui se sont intégrés, on n’en parle jamais. […] Comment savoir, on ne parle jamais de ceux qui se sont intégrés? Il y en a peut-être dans votre bureau, dans votre entreprise mais ils n’éprouvent peut-être pas le besoin de le dire tous les jours.” (20 minutes France 2013) [In the French political discourse, Roma designate people who live in slums near urban centres, who came from Central Europe and threaten the safety of citizens. Finally, the Rom is a metaphor, a word that describes the undesirable. Those who are integrated, we never talk about. […] How do you know, we never speak of those who are integrated? They may be in your office, in your business, but they may not feel the need to say so every day]. According to Legros, the really questionable thing is that poverty is raised as a stigma and criminalised. It obscures the social conditions that are not the result of personal decisions and actions , but the result of structural, socially institutionalized and maintained inequalities.

Christian Vanneste of the extreme rightist  RPF party (Les Obervateurs 2013), takes the debate as an opportunity to perform an alleged disclosure of the true problems. He pours into racist generalisations that he does not see as racist because they correspond to the real behaviour of the Rroma and are confirmed by statistics. Rright at the beginning of the article he states that there is a clear link between the presence of the Rroma and a rise in crime rates: “Il y a un rapport entre la présence dans plusieurs grandes agglomérations d’une concentration d’immigrés roumains et bulgares et la délinquance.” [There is a correlation between the presence in several large agglomerations of Romanian and Bulgarian immigrants and criminality.] He further dishes out the popular notion of networks of organised beggars, con artists and criminal children gangs, elevating the exploitation of Rroma by Rroma as a cultural trait. He also quantifies the damage caused metal theft done by Rroma at 800,000 euro. For Vanneste, it is clear that the debate about the Rroma is not about racism but about objectified facts. What he does, is racism with questionable statistics and a correlation of parameters that de facto have nothing to do with each other, because there is simply no such thing as “ethnic culture of delinquency”. The rest of the article consists of a tirade against the EU, which presumes to prescribe the “right” policy decisions to the French government.

Comment: Valls statements, which are culturising and generalising are once again a prime example of the massive politicization of the Rroma identity, which is presented to the outside world as natural and anti-political. It must be stressed once more that integration is a two way process. If Rroma access to education, employment and health care is denied, the integration is nearly impossible. Quite a few French politicians seem not to want to pursue such an integration, because they believe from the outset that Rroma cannot be integrated. Whether they have ever spoken with Rroma for a longer time is highly doubtful. The polemic shows how much policies are controlled by entrenched opinions: One wants well-educated, financially strong immigrants with high social integration capabilities. If they do not meet this ideal, ethnic characteristics are exploited to declare them not “to be integrated”. That this assignment steeped in political and moral views is usually ignored. Rather, this is presented as indisputable nature of the Rroma.

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20.09.2013 Rroma Debate in Germany

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The conservative weekly newspaper Junge Freiheit (2013) reports on “Gypsies […] they want the full right of German social benefits if they declare Germany as their new centre of life.” The paper evaluates the decision of Essen’s Higher Social Court in a precedent that allows now all “Gypsies” from Southeast Europe to also be entitled to all social benefits in addition to the child benefit and emergency medical care. The conservative weekly newspaper takes a clear judgmental  and order oriented perspective on the immigration debate: desirable are, if at all, only professionals and only if they do not compete with German workers. It also makes the economic opportunities of immigrants a question of ethnicity: Rroma, in the paper’s eyes, are all potential welfare cheats. Mockingly they note that it is sufficient, according to the Social Court, to declare Germany as one’s new centre of life and for being awarded benefits.

The town of Nordhausen ordered the prohibition of NPD election posters of the NPD in the vicinity of the former concentration camp Mittelbau-Dora and prescribed the minimum distance. With the slogan “Money for grandma instead of Sinti and Roma” the NPD generated a lot of resentment.  Legal proceedings were initiated by several people against the NPD for anti-Gypsy propaganda (MDR 2013). The anti Rroma propaganda has also triggered legitimate fears among many Rroma in Germany, especially in families with children who have to see posters on their routes to school. Romani Rose, chairman of the Central Council of German Sinti and Roma criticised that authorities had only acted in some cities, but not pronounced a national regulation to ban the posters (Evangelical Press, 2013). In the city of Giessen, the Administrative Court ruled in favour of the NPD’s posters: they must be hung back after the town had them removed. In a bipartisan action, critics of the NPD have now hung posters with the slogan “My grandma also like Sinti and Roma” (Hit Radio FFH 2013).

The TAZ (2013) reports the successful construction of a dormitory for Rroma in Neukölln that is funded by the Housing and Community Society of Aachen. Previously a house in the Harzerstrasse gained media attention mainly because of the waste and the noise. Through the intervention of Aachen Housing society, the house has been renovated and overcrowding has been reduced. The housing project has even won a social Architecture Prize. At the same time the displeasure of some of the neighbours has been awakened, who complained about the social advantage given to Rroma. However, Benjamin Marx, the project manager, sees the project as an important sign of social acceptance of Rroma.

The SPD excluded Martin Korol from the party because of his anti-Roma statements. Korol had made derogatory comments towards the Rroma immigrants from Southeast Europe Rroma on his website earlier this year, but then removed them due to considerable criticisms. Korol was elected in February 2013 into the Bremen state parliament, and his previously published statements had previously not raised any attention (Mirror 2013).

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20.09.2013 Rroma and Experts

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Lausberg (2013) raises an important question on the relation of knowledge produced by Rroma experts about Rroma and its appropriation by the public. Lausberg criticises Rolf Bauerdick “Gypsy: Encounters with unpopular people” for the reproduction of centuries-old stereotypes, because Bauerdick, in addition to the descriptive plane of his book, did not manage to address other levels of reality such as the dominant social discourses, the heterogeneity of the Rroma or the xenophobic instrumentalisation Rroma. Bauerdick’s critique of the common view of the Rroma as victims, deprived of their own power to act, is an important objection to public views of the Rroma. Also they are responsible for their own destiny, not only the structures of society. However, in this criticism, he commits the mistake to unilaterally describe Rroma representatives as elitist, overly moralistic and haughty, and himself as an empirical journalist, a revealer of objectivity: “The reference to his decades-long meetings with Roma displays his intention to make him appear as a reliable insider, to strengthen his credibility. His point of view as he approaches the target group under investigation (Roma) is highly questionable and dubious. Bauerdick is not able to distance himself from the normal ideas of his own Western culture and to understand Roma from their own cultural and social context. […] Bauerdick wants to refute the theory that the majority of society is always the perpetrator and the minority always the victims. On the questions of who ever set up this theory and why it supposedly has hegemonic character, he is going into. Bauerdick even claims that “the Gypsies are exploited far less than the Gadsche by members of their own people. ( Bauerdick, 2013, p 14).”

Lausberg so rightly criticized the ambivalent role of self-appointed Rroma experts. Expertise usually works according to the logic of stabilization, reduction, purification and synthesising of heterogeneous and often contradictory knowledge. Complex phenomena such as the highly complex issue of the Rroma identity appear in their statements as clearly analyzable and describable. In the Bauerdick case, he commits the serious mistake to reduce the reality to what he was able to observe during his research trips. That the Rroma identity also tocuhes topics such as self-and external attribution of identity, dominant societal views and different opinions and lifestyles among the Rroma themselves, he is not taking into account. Instead of a complex, sometimes even contradictory picture,  he creates a one-sided caricature of Rroma living in slums, who have fallen into apathy and who call themselves “Gypsies”. Towards “invisible Rroma”, to which one simply cannot even go fast by car, Bauerdick is not fair: they too form part of the social reality of the Rroma. They do not live in slums and do not conform to questionable statistics on illiteracy and to the exorbitant numbers of Rroma children. Bauerdick could exactly as well have written a book about well-integrated Rroma. He would then admittedly have disregarded a part of reality, but he would have stimulated critical thinking, that what must be all good journalism goal. Instead, one is now forced to read a lot of positive reviews about his book, praising uncritically Bauerdicjk’s supposedly objective empiricism” “The book convinces because the author is aware of the situation at all focal points of the gypsy life in Europe itself, he knows the people, he knows those who, in the northern city of Dortmund, experienced the onslaught of enslaved women, the portrait of Radka Inkova […], whom he meets in the northern city of Dortmund, we read with a great sad wave. Radka was born in Stolipinovo, into a family with twelve children. The parents did not send them to school, they married after Gypsy law as they were twelve years old. The man beat her every day and she left him, and since fell into the clutches of Arslan P. He enticed her to Dortmund” (Neudeck 2013). Individual stories are presented as tangible cultural traits and thereby convey a point of view that present the Rroma as responsible for their own social exclusion. Moralistic views need to be carefully questioned, as they often hide the complexity of reality behind one-dimensional opinions. His book, which without doubt was written with a lot of empathy towards Rroma, is now instead exploited by right-wing politicians to create propaganda against Eastern European immigrants. A critical analysis of knowledge generation and appropriation is therefore so important. Adorno and Horkheimer have referred to this problem in “Dialectic of Enlightenment” as early as 1947.

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20.09.2013 Anti Rroma Behaviour and False Statistics in the Czech Republic

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The Prague Post (2013) discusses the statement of the Institute of Sociology of the Academy of Sciences of the Czech Republic, which decidedly distances itself from the statistics on Rroma that are circulated by some media. These questionable statistics on marriages, prostitution or crime amongst Rroma are attributed to the Institute of Sociology, although it never gathered such data. The goal of the authors of the articles in question is the creation of a natural perception of pejorative views on Rroma as well as creating a negative emotional view.

Heinlein (2013) reports on disturbing developments in the Czech Republic: The ongoing economic crisis and the impoverishment of the middle and lower classes feeds radical right-wing movements. Both the Interior Minister Martin Pecina and the Czech Intelligence Service warn of the increasing friendliness of the majority society towards right-wing groups which results in higher willingness to use violence against Rroma. Against this, only a few voices are defending Rroma. Too big is the fear to be marginalized, “Despite the everyday discrimination and the increasing violence against the 200,000 to 300,000 Roma in the Czech Republic, possible solutions are hardly discussed in the current election campaign. Neither party is willing to stand against the majority opinion in the population position. […] According to the polls. at least one right-wing party will enter parliament this time.”

Schultheis (2013) spoke with Miroslav Táncos, chairman of the newly established Rroma Democratic Party in the Czech Republic. Táncos indicates that it is very difficult without a Rroma Party to achieve real improvements for Rroma. The government programs have very limited effect. In the established parties Rroma concerns are not important enough to make a stand on them for the election. But one clearly feels closer to the leftist parties because they possess a keen sense of social justice. Especially one wants to sensitise the youth on the topic of Czech Rroma. Among them, opinions were not so entrenched as among older generations. Also, the behaviour of those Rroma who are criminals must be improved. Municipalities and mayors usually decide against Rroma. A widespread prejudice against Rroma is that the Czech Rroma get massively more social benefits than the ethnic Czechs. Táncos is nevertheless optimistic that society as a whole takes an objective attitude towards Rroma, even if this is not the case with quite a few. The Economist (2013) in his article about the Rroma Demoratic Party (RDP), refines the aims of the newly established political organization: the promotion of educational opportunities for young Rroma who were disadvantaged for decades, as well as single mothers and the elderly.

Nejezchleba (2013) reports that in the Czech city Duchcov Rroma and supporters organised protests against right-wing rallies. They so want to ensure that Rroma do not retreat and entrench themselves in their homes in fear. Nevertheless, according to Nejezchleba, fear is rampant among the members of the minority. The Mayor of Duchcov shows clearly more sympathy to the anti-Rroma marches: The frustration of the people by the ever-increasing unemployment and the simultaneous exploitation of social assistance by Rroma is understandable. That a significant part of social assistance never arrives to Rroma should not be forgotten.

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06.09.2013 Segregation of Rroma Children in the Slovak and Hungarian Education Systems

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The Standard (2013) discusses the continuing segregation of Rroma children in Slovak schools. According to a recent report by Amnesty International, 43% of Rroma children are taught in ethnically segregated classes. The Slovak government is responsible for this situation by that tolerating or even promoting segregation practices. The government defends itself by pointing out at the usually very poor Slovak spoken by Rroma, making a separate teaching a necessity. Critics, however, see this as an excuse to comply with the wishes of ethnic Slovaks to teach their children separately from those of the Rroma. Individual judgments, as in Prešov in October 2012, are a sign of the will of a dedicated group within the country to abolish segregation. Currently though, this still seems to be the common practice.

Pester Lloyd (2013) points out in a recent article about similar practices in Hungary: The opening of a new public elementary school was only announced by personal invitation solely to parents of Magyar origin. Rroma parents were intentionally excluded from the welcome letter. The County Jász-Nagykun-Szolnok has, according to the Pester Lloyd, the highest segregation rate in the country. Numerous court decisions condemning ethnic segregation of children in primary schools have changed nothing on the prevalence of this practice. The authors also condemn the distorting representations of the Hungarian Rroma politic by Hungarian Members of the European Parliament: Livia Jaroka, the Fidesz Roma representative in the European Parliament, talks about the immense progress in the integration of the Rroma. But whether this has indeed improved, needs to be critically examined. The Pester Lloyd points out to an issue that is given too little attention: To what extent integration programs actually bear fruit is very little researched and documented. What counts is the public statement that something is being done.

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06.09.2013 Rroma House in Duisburg

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The disputed house in Duisburg, informally called Rroma-House, continues to feed a heated debate. Unfortunately, journalists still reproduce little thought views that present a one-dimensional view of the migration to Germany and explain all the problems with culturalism rather than with poverty and lack of education. RTL online states: “Germany is a paradise for them. You no longer come as asylum seekers, but as EU citizens. As such, they have the right to live where they want and get twenty times as much money for children as in their home. From 2014, they can then work completely legally here – or get Hartz 4 [tn: social help]. It is a test for the society. But Roma want to change. they learn that there are rules and all are willing to abide by these” (RTL 2013). RTL uncritically reproduces the dominant discourse of right-wing parties on economic migration, which omits to show  that migration has diverse backgrounds. Also, as so often, too little distinction is made between poverty caused by life circumstances and cultural characteristics. Instead, living in a ghetto in South East Europe is presented as cultural identity of these people. This hurts all Rroma who do not meet these stereotypes and lead a normal, inconspicuous life. A differentiated coverage must represent the heterogeneity and complexity rather than generalizations and culturalism.

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06.09.2013 Rroma Debate in Germany

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Gumbrecht (2013 ) discusses the ambivalence of foreign names such as “Gypsy” and calls for a differentiated approach to terminology. While this term has been abused in the context of National Socialism and of inhumane practices, it also has romantic connotations. The unreflective usage of the self-designation “Rroma” might well go hand in hand with the desire to want to relativise or even negate the historic suffering of the Rroma: “The variety of readily available information on relevant etymologies, semantic fields and morphological variants is so tight that the impression that you think the name change can undo the historical suffering of Roma and Sinti and get rid of a debt.”

Despite his pleas for critical, disturbing thoughts, Gumbrecht is not free of misconceptions. When he cites a recent statistic that claims that a large part of the Rroma show a lack of interest in education, he makes the mistake of identifying poverty as a cultural phenomenon. There are many Rroma who put great emphasis on education and strongly engage themselves so that more and more Rroma acquire good educational qualifications. But he also intelligently states how difficult it is to actually understand the social realities of the Rroma behind the numerous stereotypes: The Rroma, next to Rromanes, speak a variety of languages, depending on which country they live. They belong to different faiths and have very diverse economic work. In addition to the heterogeneity of these parameters Gumbrecht cites a “permanence” of traditions, such as living in extended families, patriarchal structures, or ritual purity and impurity, that are seen as the foundation of the Rroma culture. But even here, caution should be exercised before political judgments are deducted, because findings that there was a “predominance of “health” and “happiness” […] over the dimensions of performance or knowledge” may be true for some Rroma, many others would strongly object to that statement. These “invisible Rroma”  that are almost not discussed by the media, the well integrated, professionally successful, feel ill represented by the media reporting and misunderstood. This aspect is not addressed by Gumbrecht. But he speaks enthusiastically of Django Reinhart and Drafi Deutscher and thus indirectly confirms how little the German public knows about Rroma.

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06.09.2013 Czech Rroma Form their Own Party

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The Prague Daily Monitor (2013) reports on the establishment of the “Democratic Party of the Rroma”, which was formed this August. The goal in the next elections in autumn is to win as many seats as possible in order to provide help on the Rroma concerns, particularly those who are specially vulnerable such as single mothers, the disabled, and the unemployed. The main concern of the party will be, however, to improve the educational opportunities of the Rroma and the integration into the labour market. This can be seen as a response to the still widespread practice of segregation of Rroma in the public schools. In 2011, the “party of equal rights” was officially recognized, another party which also represents the interests of Rroma.

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30.08.2013 Rroma Debate in Germany

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The Central Council of German Sinti and Romany is seeking a ban on discriminatory political advertising. This is a consequence of election posters of the National Democratic Party of Germany (NPD), which states “money for grandma instead for Sinti and Roma”. Romani Rose, Chairman of the Central Council, specifically requested the creation of a legal basis to prohibit racist political advertising and requires legal action by the federal government. In several states criminal proceedings against the NDP are also pending, but there are still no judgments as of now. The SWR has conclusively stated: “According to them, the Central Council has received hundreds of calls of concerned Sinti and Roma families from all over Germany in the last days. This because of the NPD’s posters which were very present, especially in smaller locations and on way to school or because they were “emotionally angry” and scared. The open NPD incitements gave rise to massive fears amongst the elderly who survived the Holocaust.” (SWR 2013)

Frigelj (2013) spoke to Duisburg’s mayor Reinhold Spaniel about the problem house “in den Peschen” that for months generated media attention and has become an instrument of political campaigns. Spaniel sees Duisburg as particularly affected by the migration from Bulgaria and Romania, because the city has a particularly large supply of cheap real estate and is therefore attractive for poverty immigrants from south eastern Europe. He also shows comprehension for the exasperated neighbours who are overwhelmed by noise, littering and disputes. In cooperation with the owner of the property “in the Peschen”, he said he wants to progressively empty the house and slowly seal the flats. He also differentiates in that there are families that are willing to pay rent and to integrate and must be supported in their efforts. With regards to massive intervention, his hands are tied because the Romanian and Bulgarian migrants are staying legally as EU citizens in Germany. He also advocates the somewhat controversial view that from January 2014 onwards, when the freedom of movement agreement with Romania and Bulgaria enters into force, will see large migration flows to Germany. With this representation, it becomes even more apparent that even liberal representatives distinguish between desirable and undesirable immigrants. A problem Max Frisch already pointed out. Spaniel takes a dichotomous view between skilled professionals and low-skilled poverty migrants, which create problems for the city of Duisburg: “Many well trained Bulgarian nurses and Romanian doctors come to Germany. That is beyond dispute, This is not the clientele that we’re talking about here, I’m talking about very poorly educated people, some illiterates who are in Duisburg and create problems for us.” The desire to want only well-trained professionals immigrants corresponds to the dubious distinction of economically useful and unhelpful people, and the consequent evaluation of the immigrants. The Polish-British sociologist Zygmunt Bauman pointed out several time the moral problems of such exclusionary social policies. However, Spaniel speaks not only of the necessary structures but also of the newcomers’ willingness at integration. To just simply distinguish between integration willing and unwilling immigrants when talking about integration, is to great a simplification. Integration is both a matter of personal commitment and also a result of the possibilities and structures of the host country. Depending on political orientation, the initiative of individuals is identified as the key critical or simply as one the factor among others. What is nice in this article is that he does not primarily speaks of a cultural problem, but also discusses possible solutions.

Wyputta also (2013) of the TAZ spoke with spaniel. In this interview, it is clear that newspapers like the TAZ left the city officials blame lack of action. This, however, legitimately defended by pointing out that his hands are tied by the applicable legislation. He could only negotiate with the homeowner and drive new legislations that define issues such as overcrowding, sanitation or electricity supply of housing law. Again, Spaniel emphasized once more that the city was overwhelmed massive.

The Romanian Rromni Flavia Constantin (2013), in the context of the ongoing debate about Rroma asks for a self-determined, more active presence of the Rroma and especially a change in the role of Rroma women. She speaks about the traditional gender roles of many Roma women, who, according to her is too little critical and self-determined is to her liking, “Rroma women have never learned to stand up for themselves. Their world revolves solely around the family, the house, and the community. This has to change. Because we have to start. With the women, not the men. Because women are the ones who plant ideas in the minds of their children. They are the backbone of the community.” Constantin also calls for the creation of a new visual culture, aiming at creating a counterweight to the stereotypical notions about Rroma. For a successful integration, efforts are needed on both sides: on the one hand, bureaucratic hurdles blocking access to the labour and housing market need to be lowered, and on the other hand, immigrant Rroma should strive towards better social integration. At the end of the article she gives a convincing explanation of why the predictions of the mass immigration from Romania and Bulgaria, in her opinion, are wrong. They would already numerous informal work in Germany: “I do not think that the opening of the German labour market in January 2014 means that masses of Romanians and Bulgarians will flock to Germany. They are here anyway. Why should these people wait for them to be able to work officially, if they already do it unofficially?”

Kemna (2013) focuses on the future closure of an informal Rroma settlement in a Berlin allotment, which will make way for a highway. One of the sitters, a young Romanian Rrom, complains about the difficulties of working as a newspaper vendor. He fled from a failed marriage to Germany. The institution Amaro Foro is contact point for Rroma and European migrant workers in general. Mariela Nikolova of Amaro Foro laments the indifference of the authorities towards the inhabitants of the colony, which will soon produce new homeless people. In addition, nearly all applications for Hartz IV social benefits are being rejected, which makes it difficult to integrate, creating almost a vicious circle.

EurActiv (2013) provides information about a controversy in the context of EU funds, which are paid for the integration of Rroma in Bulgaria and Romania. The EU Commissioner for Employment, Social Affairs and Inclusion, is being criticised for her plans to transfer part of the funding to Germany, which, in the context of the forthcoming freedom of movement with Romania and Bulgaria from the beginning of 2014, is faced with potential migration flows. The spokesman for the European Commission Employment, Social Affairs and Inclusion, László Andor, denies the allegations as being false. The funding is granted every seven years and cannot easily be used elsewhere.

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23.08.2013 Rroma debate in Germany: culturalism remains the dominant narrative

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“In order to remain, they only have to prove that they can earn their own livelihood. With five or more children, this is not difficult. After all, they get child benefits. Opinions are divided as to whether they straightway pull away again as vagrants, as many locals want, or to settle permanently on the Rhine.” (Kolbe, 2013).

In his comprehensive 1400 words’ article, Kolbe (2013) achieves the feat to use every clichés images on Rroma: He speaks without comments about travellers (how often it must still be said that the majority of the Rroma are not travellers?), about families with five children or more that earn their living through the money Germany’s social care pays for children (how often has this issue been already discussed since January of this year, and how often did we already repeatedly point out that poverty immigration is a polemic theme that is being used in the context of the German election campaign and also that there are many Rroma with few children who well integrated). Ignorant of any cultural relativistic approach, Kolbe reproduces the ideas of cultures and alterity, topics, which have been controversial for decades in the social science. That the cultural characteristics described by him perhaps simply are a result of poverty and lack of education is something that Rroma experts such as Mappes-Niedieck (2012) have tired to explain for a long time, is not even discussed at all. Instead, an image of alienation is evoked, presenting what is described as a cultural incompatibility strikingly similar to Samuel Huntington’s clash of civilizations thesis: “For both sides, it is a culture shock. The locals flee their old neighbourhoods. Immigrants come in a world whose customs are strange and incomprehensible to them. […] It is not just dirt and noise that upsets the old-timers. Police statistics show a growing criminality. Children do not go to school, but beg or operate as a “Robber Kids.” Only after lengthy discussions, did the city administration act to close the street prostitution in the northern city, where prostitutes from Southeast Europe were offering their services on the street.” (Kolbe, 2013). That notions of hygiene have nothing to do with cultural traits should be obvious to even hardboiled positivists or culturalists. Of real concern is that Mr. Kolbe simply presents without comment, statements about thieving and prostituting Rroma. He makes no reference to the fact that the supposedly so large cultural differences perhaps simply are a result of poverty, that there are also Rroma who do not steal and prostitute themselves. What is downright outrageous, however, is that Mr. Kolbe simply ignores any of the arguments that have been put forward in the discussion of mass immigration: He does not talk about the well-educated immigrants who are also part of this transnational migration exactly as the poverty immigrants; nor does he discusses the critical analysis of the supposedly iron proofed statistics on immigration, analysis showing that a significant proportion of the migrants are in fact seasonal workers and the mass exodus to Germany is not a fact but a political issue (Migazin 2013 Epoch Times Germany, 2013), Mr. Kolbe simply presents it all it presents as an apolitical fact. Neither does he make any references to the invisible, well-trained Rroma, which also form part of the reality (Schayani, Isabel / Onneken, Peter, 2013, Jacob 2013). However, in an addendum, he speaks about well qualified Romanians and Bulgarians, but it remains unclear whether he thinks they are also Rroma. That the article promotes and encourages culturalism and not a critical debate, can be read from the comment column. For example, a Mr. Frank Richter from Germany stated: “This is not a state, the state has obviously failed in its reaction and the fact that the the whole does not work is for me at first the fault of the Roma. […] That Roma can develop into model citizens, well engaged in the civil society, I venture to doubt. Cultural barriers are sometimes just so high that they cannot be overcome, and you better not try it, but should accept the consequences. French and Italians have been already recognised this in relation to this group […].” Mr. Kolbe speaks also of actions of the general population such as in the case of Catholic priest or the case of the initiative “future-oriented support” to help integrate the Rroma. But all in all, a balanced critical perspective on the events is not presented here.

The West (2013) again reported on the so-called “Rroma house” in Duisburg. After various groups and individuals had called for active reprisals against Rroma are, residents, such as the teacher Annegret Keller-Stegmann, showed solidarity and committed themselves to the protection of the Rroma. She organised vigils to give the residents of the house some rest. The strong media attention on the house has led to a fixation and hardening of opinions that prevents and hinders constructive approaches, “the car drivers with Hitler salute, the people who appear allegedly armed with knives on the street. […] We really fear for our children, says one of the men. His sons and daughters are sleeping with their clothes on to escape quickly.”

Blazejewski (2013) further reports that the movement “pro Germany” wants to organise a demonstration in front of the “Rroma house” in Duisburg and has filed for a permit to the police. In March of this year, the subgroup “Pro North Rhine-Westphalia” had already demonstrated in front of the house against Rroma. The authorities are distancing themselves from a ban of the demonstration, which they consider to be counterproductive. Rather, a counter-demonstration is in planning and they would support it.

The TAZ (2013) adds to the coverage with a questionable statement of Duisburg’ police spokesman Ramon van der Maat, which confirms fears about institutional racism amongst German authorities: “Even socially engaged say that few Roma are willing to integrate […] The other ones cannot deal with our society. The need to go away.”

Daberkow (2013) adds an important facet to the debate, in that she gives a voice to moderate residents. These distance themselves decidedly against xenophobic actions or slogans, but at the same time complain about the failure of politics and the authorities, to establish order and normal relations. Many of them are moving away from the neighbourhood, because they cannot stand the continuous strain in the form of noise and littering, and have been annoyed long enough. A social segregation cannot be in anyone’s interests. This should make us think.

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