A movie of the life of the Polish Rroma poetess Papusza. For those who knew her or still know her family and friends, there are a few “historical” mistakes in the movie, but by and large, it reflects her tragic life.
A pity that the music of the movie is absolutely dreadful.
For a change, something that is not in the news. A video, 28 minutes, on Polish Rroma in 1964, just before they were forbidden to travel. While it is definitively edited and in parts staged (see the chicken scene), we know several of the people who are seen in the movie… And yes, it was like this.
An Al-Jazeera film shows the quest of a 30 years old Rrom from a ghetto who, after a beating by the police, decides to finish high school and to become a teacher. While the story is definitively worthwhile and the man’s determination is to be really admired, the film and the article on it serves all the commonly held stereotypes. Broken families, criminality, drugs, etc. A more differentiated view is seldom presented in the press.
Gregori Stoev filmed for a year in the Mahala – the Rroma quarter – of Kjustendil, a city in Bulgaria. This documentary shatters the usual stereotypes of poverty, hopelessness, and shows that the neighbourhood also has middle class and even rich Rroma who are working, have education, etc.
According to the author, people who have seen the movie have had to re-think their views on Rroma.
Another documentary on Rroma beggars in Switzerland. It is amazing how a very small number of people seems to fascinate an entire country. In Lausanne, there are no more than 60 beggars at any time, and not all of them are Rroma. In Switzerland, there are at most 1’000 such beggars, thieves, prostitutes, and they are represented as a horde invading this peaceful country… Even theough there are 80 to 100 thousand well integrated Rroma there.
In Brief, another movie, another view on the same old stereotypes.
Following the case of Rroma children being bullied and humiliated by the police in a police station in Kosice, an action filmed by the police, Roma civic associations asked psychiatrists to asses the police actions based on the video that a judge refused as evidence.
Their verdict is clear: This would not have been tolerated with anyone from the mainstream population. Some of the experts spoke of systemic failure of the system and society!
Slovak police, who filmed their abuse of Rroma children in that country were acquitted of all charges, as their own videos taken from their own mobile phones was deemed to be illegally acquired evidence.
That the crime took place is not in doubt with the court, only the guilt of the police officers has not been “proven”. Crimes without culprits, especially when the police is involved is not uncommon. Unfortunately.
– Slovakia: Scandalous verdict acquits police of torturing Romani children. In: Romea.cz. 28.02.2015. http://www.romea.cz/…/slovakia-scandalous-verdict-acquits-p…
Koza – the goat – is a Slovak docu-movie on the life of a young Rroma boxer whose career peaked at the Olympic game but has since gone wrong. He lives in poverty with his girlfriend and daughter in a run down estate. The film related his life, but does not touch the subject of Rroma in Slovakia, a touchy subject.
– Simon, Alissa. Berlin Film Review: ‘Koza’. In: Variety. 11.02.2015.http://variety.com/…/re…/berlin-film-review-koza-1201434408/
A young filmmaker Sahra Denard is currently making a documentary on Rroma migrants in the city of Toulouse. She is working with three Romanian sisters who live in an camp and will go with them in Romania, in their village of origin.
While the filmmaker wants to reduce stereotypes, the choice of subject contributes to re-enforce the general views on Rroma; Migrants from Romania or Bulgaria, poor, uneducated etc. On such a topic, the line between helping and damaging Rroma is a thin one to walk.
– Sarah Denard, un documentaire sur les Roms. In: La Dépèche. 19.02.2015. http://www.ladepeche.fr/…/2052220-sarah-denard-un-documenta…
Another article from the Welt on the Romanian Movie we already reported on “Aferim” reminding people of the slavery that prevailed in Romania until the 1860’s. A state that explains a lot about the situation of Rroma in that country. One only need to think of the United States and realise that one is not far from what was comon until Martin Luther King.
– Als in Europa Sklaverei noch ganz normal war. In: Die Welt. 12.02.2015
Ricardo Sahiti, born in 1961 in Kosovo dreamt of founding and directing a Rroma philharmonic orchestra. Arte just showed a movie about him and about the orchestra he managed to create and direct.
Visionär macht seinen Traum wahr. In Op.Online.de, 24.01.2015. http://www.op-online.de/lokales/nachrichten/rodgau/riccardo-sahiti-leitet-weltweit-einzige-roma-sinti-philharmonie-4667487.html
Ricardo Sahiti, born in 1961 in Kosovo dreamt of founding and directing a Rroma philharmonic orchestra. Arte just showed a movie about him and about the orchestra he managed to create and direct.
Visionär macht seinen Traum wahr. In Op.Online.de, 24.01.2015. http://www.op-online.de/lokales/nachrichten/rodgau/riccardo-sahiti-leitet-weltweit-einzige-roma-sinti-philharmonie-4667487.html
The feature film “Till the End of the World” tells about the relationship between a German pensioner and a young Rrom who recently immigrated to Germany. In the beginning, the woman has major reservations about the Rroma who moved into her house. However, her prejudices are increasing changed after she meets a young, extremely musically talented Rrom. Despite the desire to portray the Rroma as differentiated and unbiased as possible, the film is not without clichés: “The widow Maria Nikolai (Horbiger) dares barely to go out the door, since more and more foreigners live in her neighbourhood, especially Roma refugees in her house which she regards as riffraff. But as it is: When shopping, her wallet falls out of her pocket – and it is the Roma boy Bero (Samy Abdel Fattah), which brings it back to her. When he later finds shelter in her apartment from extreme right-wing thugs, the pensioner recognises his musical talent. The music-loving woman encourages the boy, meets his family and can overcome some of her prejudices. […] Of course, the film does not address the problems and biographies of all Roma in Germany. At the heart is the situation of a refugee family that suffers from poverty, their cramped living situation and back-breaking jobs. […] And that the boy can play the accordion so beautifuly, is ultimately a decision for a cliché” (Sakowitz 2014). In Germany, according to assessments of the Foundation Rroma, there are an estimated 110,000 to 130,000 Rroma. Before the Nazi genocide, there were much more. Many have lived in Germany for generations, speak fluently German, have a job and send their children to school. They are the proof that the prejudices about the minority do not correspond to reality (compare Gangloff 2014, Hupertz 2014, Schilling-Strack 2014).
Holtz (2014) discusses the feature film “Victoria – A Tale of Greed and Grace” by Swiss director Men Lareida. It discusses the fate of a Hungarian Rromni prostitute on the former prostitutes’ patch on the Sihlquai in Zurich. Lareida and his wife, who regularly commute between Switzerland and Hungary, became aware of the topic during their train trips between Zurich and Budapest, when they started conversations with the prostitutes. The film is not a moral discussion of prostitution, but tries to show the fate and the motives of the protagonist: “Emphatically and subjective but nonetheless soberly and realistically, „Viktoriá – A Tale of Grace and Greed“ tells the story of the young Hungarian Roma girl Viktoria, who leaves her hometown of Budapest in the hope of earning a lot of money as soon as possible, to work in Zurich as a prostitute. Here, night after night, she stands at the side of the road, under pale lamplight, waiting for the next punter, whom she satisfies in his car on some dark parking lot. What keeps Viktoria alive, are the thoughts of home and the opportunities that the money will bring to her. Thus, among the world of the fast sex, characterized by violence, disgust and humiliation, she also finds love and friendship – and herself. […] Actually, Lareida does not want to accuse. “Viktoria – A tale of Grace and Greed” does not want to caution the viewers or be an instructive parable about the dangers of the sex trade, but shows the things as they are. The director is not in favour of criminalising the sex industry, because: “You have at least to consider that prostitution is a possibility for these women.” However, he asks to increase the security for the sex workers and to offer alternatives to prostitution to the women, also in the countries of origin.”
It seems that the film is not critically addressing the Rroma origin of the protagonist. Is the protagonist just Rroma by change, or is this discussed as a specific feature? Are the stereotypes associated with Rroma, as notions of strong-hierarchical clans, patriarchal family structures etc., discussed? Are they critically commented on? This does not become evident in Holtz’s article. Therefore, it is important to point out that not only Hungarian Rromnja are affected by poverty, and thus find their way into prostitution, but that this also affects ethnic Hungarians. Furthermore, Rroma should not be equated to an underclass, as they belong to all social strata. Moreover, only a few Rromnja are effectively working as prostitutes, a fact distorted by the strong media attention. Therefore, the film indirectly reproduces stereotypes about Rroma, even if it wants to give a voice to those affected and address social misery.
The British tabloid Daily Mail reports about arranged marriages among Rroma. It refers to the Channel 4TV documentation “The Gypsy Matchmaker”. At the outset, Styles (2014) claims that 250,000 Rroma from Eastern Europe have migrated to the UK in the past decade. This is an absurdly high number that makes no sense, and is not proven by any sources. Rather, it seems to be the result of the polemical debate about the alleged mass immigration of poor migrants to Western Europe. Thereby “poverty migrants” are often equated with Rroma, although ethnicity is not identified in most statistics. Building on this polemic, Styles claims that immigrated Rroma have brought their tradition of arranged marriages to the UK: more and more underage Rromnja would marry in exchange for bride money with older men, often at the age of thirteen. As a result, he stats that it is impossible for them to complete school or training. This tradition goes back to the traditional Rroma code “Pachiv”, Styles claims. The word “Patjiv” means “honour” in Rromanes and is indeed associated with the preservation of traditions. However, this does not mean that arranged marriages are the norm among Rroma. They are only found among traditional families and only in certain groups, mainly among the Vlax (Romanian) Rroma. Styles present this as if arranged marriages of minors is the normal case among Rroma: “Fresh-faced and delicate, Esme, from Oldham in Manchester, might be barely 15 years old but to many in the Roma gypsy community, she’s a catch. Originally from Hungary, she is just one of the estimated 250,000 Romany gypsies who relocated to the UK from Eastern Europe over the last decade. But with the influx of people has come their traditions – including the custom of marrying off girls and boys once they reach the age of 13.“ Although Styles points out that this tradition is questioned among critical Rroma, by citing the statement of an older Rromni, this remains a marginal note. The impression remains that of an entrenched tradition that makes it impossible to the married persons to shape their own life and violates the British law, which defines marriages below the age of sixteen as illegal (compare McDowall 2014, Steele 2014).
The 10-minute documentary “Roma” by British filmmaker Sam Davis (2014) attempts to show the life of Rroma in Albania. Unfortunately, the movie does not create a differentiated picture of the minority, but reproduces numerous stereotypes: the Rroma marry at the age of thirteen or fifteen, claims an American missionary, and live in unbearable hygienic conditions, almost like animals. A local politician makes the statement that one can only integrate Rroma successfully if one takes into account their travelling lifestyle and gives them space to act out their traditions. This is complemented with recordings from a Rroma ghetto in Tirana. All this leads to a highly one-sided, distorted notion of the Rroma lifestyle. In reality, many members of the minority are integrated and not in slums. Many marry only as adults, not earlier than members of other ethnic groups. In addition, most Rroma are precisely not travellers, as the Albanian politician falsely claims. Poverty is not a cultural characteristic of the Rroma. Unfortunately, the highly aesthetic images cannot make up for these massive shortcomings in content. The Rroma are still heavily discriminated against, this fact is emphatically shown by the documentation. However, the portrayed life circumstances match by no means those of all Rroma in Europe or even in Albania, as Jake Flanagin (2014) of the New York Times incorrectly interprets: “Despite a millennium of shared history with Europeans, Roma remain one of the Continent’s most marginalised and underserved groups. A 2012 report jointly compiled by the United Nations Development Program and the European Union’s Fundamental Rights Agency found that only 15 percent of Roma adults surveyed “have completed upper-secondary general education, versus more than 70 percent of the majority population living nearby.” Similarly, less than 30 percent of Roma surveyed were employed in an official capacity at the time of questioning, and roughly 45 percent “live in households lacking at least one of the following: an indoor kitchen, toilet, shower or bath, or electricity.” What Flanagin does not mention is that the cited study only surveyed Rroma who live in neighbourhoods with a over proportioned amount of Rroma, which were usually already marginalised. Rroma living really integrated were almost not considered for the study (compare European Union Agency for Fundamental Rights 2013). However, in reality, Rroma belong to all strata of society and not just the lower class.
In September, the Film Festival CineFest will take place in the north-Hungarian city of Miskolc. Two films about the situation of the Rroma were disinvited by the program director, because they have too much political brisance for the local elections that will be held shortly after the festival. The documentary group DunaDock, who submitted the two films, states: “probably they fear losing government funding if they show our films”, said Diana Gróo from DunaDock to the news agency dpa. The festival director told the Hungarian media that there would be very well a “Roma program” at CineFest, which would show film portraits of “successful Roma”. The festival management did not comment on the rejected films on Roma. CineFest is among others under the auspices of the media agency NMHH, which is often accused of political censorship on behalf of the right-wing nationalist government” (TAZ 2014). Miskolc is a focal point of social conflicts about Roma. The municipal elections will take place on October the 12th. The film festival takes place from the 12th to 21st of September. DunaDock should have expanded the festival with a program series “DunaDock Master Class” as a permanent section. The documentary group announced to totally cancel their contribution to the festival, given the current circumstances: “The explanation of the CineFest leadership is incomprehensible to us; according to them the film festival takes place at the time of local elections, thus to avoid political conflicts and for security reasons they cannot undertake the presentation of any film dealing with the topic of Roma in Hungary; even their usual Roma workshop is cancelled. We believe that the documentary film is a medium that helps the empathy towards our fellow humans and we find it unacceptable that an independent filmmaker professional program’s freedom can be restricted by current politics. Under these circumstances DunaDOCK will not be present at the CineFest and we have notified already the organisers about our decision” (DunaDock 2014). Critical commentators see the disinvitation of the films as symptomatic of the ongoing dismantling of democracy in Hungary, at the expense of media freedom, the protection of minorities, pluralism and the rule of law (compare Kleine Zeitung 2014, Pusztaranger 2014, Spiegel 2014).
Dubault (2014) reports on the status of the planned Rroma integration village in Montpellier. Hélène Mandroux, the reigning socialist mayor of the city until the spring 2014, had initiated the project together with her assistant. The integration village would have cost around 2 million Euros: 20 motivated families, especially willing to integrate themselves would have been selected and been actively supported in their search for work, in improving their language skills, in their children’s education, and in the integration into the community. The newly elected mayor Philippe Saurel and the local council of Montpellier who were voted in the spring of 2014 have shut the project down. The costs are too high, the hoped-for success of the project too uncertain, they stated. Dubault states that stopping the project didn’t cause too much consternation among the collective in support of the Rroma. Most of the other integration projects in the Paris region were also characterised by failure, she concludes. These pessimistic estimates are contradicted by success stories like those of Indre (Loire-Atlantique), which was able to announce almost exclusively positive assessments of its integration project (compare Barbier 2014 Mouillard 2014 I/II). Aid agencies have accused the authorities and politics of deliberately not wanting to promote the integration of the immigrant Rroma, but rather wanting to deport them. In the French media and the French public, one never hears of the estimated 100,000 to 500,000 Rroma living in an integrated fashion, who form part of French society since generations and contribute to it. They are present examples that integration is possible.
Jabkhiro (2014) reports on a lawsuit concerning the Rroma camp of Bobigny. The settlement had gained nationwide attention after a young Rroma girl had fallen victim to a fire in February. The residents are trying to fight against the planned eviction of the camp with the help of organizations and a lawyer. The newly elected major of Bobigny, Stéphane De Paoli, requested an accelerated procedure for the implementation of the eviction from the prefecture of Seine-Saint-Denis. The city administration’s lawyer emphasised in his plea the illegal nature of the camp, as well as the lack of security provisions in the settlement, which required a closure. The lawyer of the residents referred to the good social integration of the Rroma: 90% of the children are enrolled in school and the sanitary facilities have improved. There is no sensible reason why families in which the parents work, the children go to school and who show a clear desire for integration, should be evicted, the lawyer stated. Why the eviction is discussed in court, since all previous evictions usually took place without the consultation of the settlement’s inhabitants, Jabkhiro does not explain. The elementary school Marie Curie of Bobigny had previously been selected by the government to be portrayed in a short film, to show the successful enrolment and integration of Rroma children (compare Territoiresgouv 2013). The residents’ lawyer complains that those responsible for social assessments, that are required following the inter-ministerial circular from August 26th, 2012, did not exchange any information with the persons in charge on site. In the case of Bobigny, the application of the social assesment did not take place. So far, analyses by officials have been carried out only on a single day and cannot be classified as professional. The verdict of the lawsuit will be announced on July 2.
Publikative.org (2014) reports on a lawsuit filed by the Central Council of German Sinti and Rroma against the right-wing nationalist party Pro Nordrhein-Westfalen (Pro NRW). On the occasion of the European Council elections, the party produced a commercial that openly and with one-sided, emotional means, presents propaganda against the Rroma. The complaint reads, among others: “In the movie, pictures of streets and residential areas that are littered, of aggressive people and of a man in the street with a large knife, this with superimposed slogans like “quickly identify asylum fraudsters” and “seethe with anger, let it out”, are complemented with a rap song, in which the repeated refrain “like a gypsy” (as a gipsy ) is highlighted” (Pulikative.org 2014). The Central Council decidedly denies that the campaign video can be classified under the category of freedom of the press or freedom of expression. Rather, the video explicitly agitates against the Rroma, by portraying the minority sweepingly as benefit scroungers and criminals. This is contrary to the principles of German law and therefore must be decidedly condemned. This assessment is fully to be agreed with. To campaign at the expense of a minority that has been marginalized for centuries, can only be described as a shameless and foolish (compare PRO NRW SPOT Europawahl 2014, Ruhrbarone 2014).
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