Gypsy Studies

The article reassesses Turner's (1926) classification of Romani within the Indo-Aryan group, drawing on insights from recent research and several years of the author's work on the Romani Etymological Dictionary (ЭСЦЯ, jointly with Kirill Kozhanov). Turner's approach has proven robust, but some of his specific conclusions need revision. While some of the isoglosses identified by him remain valid indicators of Romani's historical position within Indo-Aryan, others appear less reliable upon closer examination of the etymological evidence. The article also presents some recent findings and hypotheses on Romani prosody, including evidence for preservation of ancient vowel length potentially detectable through comparison with Dardic tonal-moraic systems. Additionally, it touches upon the puzzling distinction between OIA kh vs. kṣ preserved in Romani, mentions the preservation in Romani of vestiges of the neuter, and brings up non-trivial Romani stress patterns in connection with the reconstructed "rhythmic law.”

The "CS" (reduced comfort level) Housing Programme: The elimination of Gypsy settlements and shanty towns during the socialist period in Hungary tamás attila hajnáczky The "CS" Housing Programme The aim of this paper is to describe the single party-state's Gypsy settlement elimination programme in socialist Hungary. In the course of the research, I relied mainly on decrees and reports issued by the local council apparatus as "secret dossiers" and on sociological studies from the period. The ideological background of the communist state's Gypsy settlement elimination programme, the so-called "CS-housing" programme (CS = reduced comfort level), was as follows: the Hungarian Socialist Workers' Party did not recognize the Hungarian Gypsies as a nationality and announced a policy of forced assimilation for them. The assimilation of the Gypsy population was mainly envisaged through the dismantling of their settlements and the dispersal of Gypsies among non-Gypsies. During the nearly two and a half decades of the CS-housing programme, more than 35,000 housing units were allocated, and most of the Gypsy settlements were dismantled. However, new forms of segregation emerged: ghettoized villages and segregated CS-housing settlements. In the last years of the socialist regime, it became clear that the single party-state's policy of forced assimilation of Gypsies had failed, and that the segregation of Gypsies could not be eliminated, partly due to the failures of the CS-housing programme. Furthermore, some village and town councils prevented the dispersal of the Gypsy settlers among the non-Gypsy population and created "more modern Gypsy settlements" for them.

Adolf Hitler’s conception of a “master race” became the ideological foundation of the Nazi regime in Germany from 1933 to 1945. At its core, this ideology was rooted in a belief that the so-called Aryan race, particularly those of Nordic-Germanic descent, was superior to all other races in terms of intelligence, morality, and cultural capacity. This notion was not a creation of Hitler alone but was influenced by a blend of 19th-century European racial theories, eugenics movements, and distorted interpretations of Darwinian evolution. Hitler, however, transformed these ideas into a state-sponsored racial doctrine with deadly consequences.

As will be recalled by OSCE participating States, my initial attention to the overall situation of Roma and Sinti in the OSCE region followed an April 1993 request from the CSCE Committee of Senior Officials that I conduct a study and issue a report, which I did in September 1993. At that time, I recommended, and OSCE participating States subsequently endorsed, creation of the Contact Point on Roma and Sinti Issues as part of the Office for Democratic Institutions and Human Rights. As time passed, I noted in many parts of Europe the persistent plight of the Roma and Sinti. While improvements could be observed in the situations of many other groups as part of the on-going transitions in Central and Eastern Europe or amid the general prosperity of Western Europe, by contrast Roma and Sinti were generally left outside the scope and beyond the reach of progressive developments. Moreover, the persistence of racially-motivated hatred and violence directed against the Roma and Sinti can only be considered a blight on the records of individual participating States and of European society in general. On the basis of these considerations, I felt that the situation of Roma and Sinti -often the worst off of all groups -merited fuller study and analysis than I had done in the past, with a view to offering OSCE participating States some recommendations for practical and effective action in overcoming particular aspects of the general problem. To this end, I thought it important to examine specific issues and certain cases in some detail, including through direct contacts with representatives of Roma and Sinti communities. With the generous assistance of the United States Government, I was able to embark upon such a project at the beginning of 1999. Specifically, a financial contribution from the United States Government allowed Professor Diane Orentlicher of the Washington College of Law at the American University in Washington, D.C., to assist me for two-thirds of a year in collecting information, visiting communities in a variety of countries, and drafting substantial portions of this report. I wish to thank Professor Orentlicher for her most valuable assistance. Rachel Guglielmo, of the Project Unit of my office, also contributed substantially to the study and report. In addition, I wish to thank my legal adviser, John Packer, and assistant, Sally Holt, for the care they took in finalizing the text and bringing this report to publication. My intention in embarking upon this study was and remains principally to raise the awareness of policy makers to the particular situation and needs of Roma and Sinti, to focus debate on their conditions, and to offer some general recommendations. By doing so, I hope to stimulate concrete action leading to real improvements in the nearest future. The result of my study, as reflected in this report, indicates the main fields in which action is needed: 1) combating discrimination and racial violence; 2) improving access to and quality of education; 3) improving general living conditions; and 4) increasing the effective participation of Roma and Sinti in public life, especially with regard to matters affecting them. My recommendations, while generic in nature, are directed to the governments of all OSCE participating States, as appropriate, as well as to the OSCE as a whole. I hope that in the new millennium all OSCE participating States will prove fully responsive to the needs of Roma and Sinti and wholly respectful of their rights. As a community of values, the OSCE must assure this for all.

El guitarrista flamenco Miguel Borrull Castellón de origen valenciano personifica el surgimiento de la escuela guitarrística flamenca de Valencia a través de su identificación como el eslabón necesario para elaborar una historia del toque flamenco valenciano, al conjugar un estilo mixto con el toque de acompañamiento al cante y las nuevas propuestas concertísticas surgidas de sus vínculos con el guitarrista clásico Francisco Tárrega. Como resultado de este crecimiento profesional, Miguel Borrull padre configuró la base de dicha escuela guitarrística, de manera similar a cómo se había erigido pionero de la guitarra flamenca en las ciudades en las que vivió, principalmente Madrid y Barcelona, y que tuvo su continuidad en aquellos guitarristas que se formaron con el maestro valenciano, como Juan Ramón Bustamante o su propio hijo Miguel Borrull Giménez, así como con las generaciones posteriores.

This article explores the hidden Jewish ancestry within an Anglo-Romani family from England, revealing an unexpected legacy of crypto-Judaism embedded in Romani heritage. Genetic testing revealed 9 members of an Anglo-Romani family carried significant Jewish ancestry—Ashkenazi, Sephardic, Mizrahi, and Indian Jewish (Cochin, Benei Menashe, B’nai Israel)—despite their 400-year genealogical record identifying them solely as Anglo-Romani. The findings suggest this family, with no known Jewish forebears, descended from Jewish groups that migrated from India through Central Asia, the Caucasus, the Middle East, and North Africa before arriving in England in the 16th century. Evidence includes distinct Jewish customs preserved in Romani traditions and a significant presence of Hebrew personal names. Collaboration with Spanish Romani researcher Lisardo Cano Montes confirmed genetic links between Anglo- and Spanish Gypsies and documented shared haplogroups common among Jewish populations. The article proposes that many European Romani families may descend from persecuted Jewish communities, lost to history through forced assimilation and religious concealment, and calls for broader genetic and historical investigations into the crypto-Jewish origins of Romani populations.

O dia 16 de maio de 2025 marca duas importantes celebrações que remetem às memórias, resistências e identidades de dois povos historicamente perseguidos: judeus e ciganos. Em Lag BaOmer, comemora-se a vida e o legado de sábios que mantiveram o judaísmo em tempos de intensa repressão, simbolizando a resistência de um povo diante da ameaça de extinção cultural. Já o Dia da Resistência Romani rememora o corajoso levante dos prisioneiros ciganos do Zigeunerlager, em Auschwitz-Birkenau, em 16 de maio de 1944, quando, armados apenas com martelos, picaretas e pás, enfrentaram os guardas nazistas e impediram, ao menos por um dia, a morte de centenas de ciganos nas câmaras de gás. Esse texto busca apresentar brevemente os entrelaçamentos e conexões entre esses dois povos e suas resistências. Os ciganos constituem a mais numerosa minoria étnica em diversos países europeus e, de forma geral, no continente europeu como um todo. Apesar disso, sua trajetória histórica ainda é objeto de escassa atenção acadêmica e social. No contexto brasileiro, estima-se a presença de mais de 500 mil pessoas pertencentes a essa etnia, distribuídas por todas as regiões do país. A representação social dos ciganos é marcada por imagens paradoxaisoscilando entre a idealização da liberdade e a criminalização-que os afastam de uma compreensão realista de sua condição. Enquanto são romantizados pela suposta autonomia em relação às normas sociais convencionais, também são rejeitados por uma construção simbólica que os posiciona como incompatíveis com os ideais de civilização. Essa representação, ancorada em estigmas e estereótipos negativos, impede a plena aceitação social e continua a incitar práticas de perseguição e violência-tanto por parte do Estado quanto de segmentos da sociedade civil-em várias regiões do mundo. A tensão permanece: os ciganos são valorizados por suas contribuições culturais, sobretudo nas artes e no entretenimento, ao mesmo tempo em que são alvo de rejeição enquanto povo (Silverman, 2012).

In this research, the philosophy and the objectives of the Village Institute Curriculum have been studied linguistically and the findings are discussed on the basis of the principles of the curriculum development and evaluation. In order to examine the collocational, grammatical, semantic, discourse features and the N-grams of the most frequently used words in the texts that present the Village Institutes and provide information about the instructional program, a specialized corpus has been composed. First, the most used ten words, which are extracted from the corpus via a concordance program with the aim of observing the features of the Village Institute Curriculum, have been studied within the frame of their concordance lines and word patterns. Second, the N-grams of the most frequently occurred words are analyzed. In this respect, this research is a corpus-based discourse study. As a result, the corpus consisting of the texts of the Village Institute are observed to represent the...

Rad je posvećen indijskoj etimologiji naziva za etničku skupinu Roma. Romi su porijeklom
iz Indije, a u Europu su došli prije otprilike 1000 godina. Iako se Romi stalno
jezično asimiliraju i gube svoj indijski jezik, još uvijek ga govore velike populacije,
naročito na istoku i jugoistoku Europe. To je jedini stari indoarijski jezik u Europi, a
on se razlikuje od svih poznatih jezika na indijskom potkontinentu.
Naziv Rom dolazi od indijske riječi ḍom(b)a – i označava kastinsku skupinu (đat?)
niska statusa koju čine nomadski ili polunomadski glazbenici i plesači, ali pripadnici
te skupine također rade razne druge nisko cijenjene poslove kao što su čišćenje, pogrebništvo,
spaljivanje leševa, a žene se često bave plesom i pjevanjem, proricanjem
i gatanjem.
Slične skupine gotovo istoga imena nalazimo i drugdje po Aziji: Ḍumaki u Pakistanu
(kovači i glazbenici), Lomari u Armeniji, Turskoj i susjednim zemljama srednjega
istoka (kavkaski Romi), te Domari u Palestini i susjednim zemljama srednjega istoka
i Srednje Azije. Sličnih romolikih skupina ima i Tadžikistanu, Afganistanu, Iranu,
Kazahstanu, Kirgiziji i drugdje u regiji. Te su skupine jezikom i porijeklom indijske,
ali ne koriste romsko ime niti izvedenice od ḍom(b)a.
Riječ ḍom(b)a nije indoarijska, nego vuče porijeklo iz nekog jezika mundske skupine.
Na mundskom ta riječ znači jednostavno »bubanj, doboš, timpan«, a to je glavni
instrument romskih glazbenika.
Dalje se raspravlja o odnosu jezika, religije i kaste u Indiji. Sličnoga je porijekla i kastinskoga
statusa i termin Pārya, koji dolazi od dravidske riječi za bubanj (usp. tamilski
paṛai »bubanj, doboš«). Pārya se naziva i jedna romolika skupina u Tadžikistanu i
Uzbekistanu koja govori radžastanski.
Romi su dakle ḍom(b)a – »dobošari«. Od te se mundske posuđenice u indoarijskome
razvila cijela porodica riječi za razne vrste bubnjeva i tambura, pa onda i mađarska,
rumunjska i naša riječ dob(oš). Korijen dob- u hrvatskom je dosta opskuran pa ga
imamo samo u riječi dobovati (kad kiša rominja kao da udara po koži napeta bubnja);a zagonetku predstavlja i njezin (gotovo) sinonim rominjati, kojega ne objašnjavaju
etimološki rječnici, a mogao bi to biti prežitak iz davnih jezičnih vremena koja su
zapamtila i oblike dom- i rom- u izvornom značenju koje se odnosilo na bubnjanje.
Rad objašnjava porijeklo etničkog imena Roma (kasta dobošara nearijskoga porijekla),
ali i dvije hrvatske riječi tamnoga porijekla koje su u vezi s bubnjanjem.

Ključne riječi

Domi; Romi; Cigani; Domari; Lomari; Lomavren; Dumaki; indoarijski jezici; đati; romski jezik; povijest Roma; etnonimi; kaste; kastonimi; dobošari; parije; mileti; jezična zajednica

ABSTRACT
The paper deals with the Indian etymology of the name for the Roma (Rroma, Roma-
nies, Gypsies). It is generally known that the Roma are originally from India and
migrated to Europe about 1,000 years ago. Although the Roma are constantly un-
dergoing linguistic assimilation and losing their Indian language, it is still spoken
by large populations, especially in Eastern and Southeastern Europe. This language
is the only old Indo-Aryan language present in Europe and differs from all known
languages of the Indian subcontinent.
151
Migracijske i etničke teme / Migration and Ethnic Themes 41 (2025), 1: 121–152
The name Rroma originates from the Indian word ḍom(b)a, which denotes a low-
status caste (jat?) composed of nomadic or semi-nomadic musicians and dancers.
Members of this group also engage in various other low-value occupations, such
as scavenging, undertaking, cremation and similar tasks. Women, in particular, are
often involved in dancing and singing, divination, and fortune-telling.
Similar Gypsi-like groups with closely related names can be found elsewhere in
Asia. These include the Ḍumaki in Pakistan (blacksmiths and musicians), the Lo-
mari in Armenia, Turkey and neighbouring countries in the Middle East (Caucasian
Roma), and the Domari in Palestine and surrounding countries in the Middle East
and Central Asia. Comparable groups also exist in Tajikistan, Afghanistan, Iran, Ka-
zakhstan and elsewhere in the region. While these communities are Indian in terms
of language and origin, they do not use the Romani name or derivatives of ḍom(b)-.
The word ḍom(b)a itself is not Indo-Aryan but originates from a language belonging
to the Mundic group. In Munda, the term simply means “drum, tympanum” and
refers to the main instrument used by Roma musicians.
The paper further discusses the relationship between language, religion and caste in
India. A related term, Pārya, originates from the Dravidian word for drum (cf. Tamil
paṛai “drum”), and is associated with a similarly low caste status. Pārya also denotes
a Gypsi-like group in Tajikistan and Uzbekistan that speaks a Rajasthani idiom.
The Roma are, therefore, ḍom(b)a – “drummers”. From this Munda loanword, a
whole family of words for various types of drums, tympanums, and tambourines
developed in Indo-Aryan languages, including Hungarian and Romanian, as well as
Croatian and Serbian dob(oš). The root dob- in Croatian is quite obscure and appears
primarily in the word dobovati (which describes the sound of pouring rain, resem-
bling the rhythmic beating on the skin of a taut drum). Its near-synonym rominjati
(referring to drizzling – rain that falls slowly yet steadily, with accompanying sound)
remains a puzzle, unexplained by etymological dictionaries. It may be a remnant
from ancient linguistic times that preserved both the forms dom and rom in their
original, drumming-related meaning.
The paper thus explains the origin of the ethnic name Roma (drummers of non-Aryan
origin) while also shedding light on two obscure Croatian words related to drum-
ming.
KEYWORDS: Dom caste, Romanies, Gypsies, Domari, Lomari, Lomavren, Dumaki, Indo-Aryan languages, Jats, Romani language, history of the Roma, ethnonyms, caste names, drummers, Parya, millet system, language community.

The paper's primary objective is to explore how Roma individuals' experiences with healthcare services influence their overall attitudes toward health and to uncover their strategies to handle these experiences. The research involved interviews with residents of an Eastern Slovak Roma settlement. Classical qualitative ethnographic methods like semi-structured interviews and participant observation were used. The findings affirmed that due to multidimensional stigmatization and racism, Roma faced numerous negative situations and developed diverse coping strategies. Some maladaptive practices emerged, perpetuated across generations due to various factors. Often, these strategies involved resignation rather than attempts at change, fostering feelings of helplessness and apathy. This dynamic led to delayed preventive healthcare seeking until conditions worsened. What sets this research apart is its focus on theoretically framing Roma health issues in the Slovak context through medical anthropology and sociology rather than simply identifying the root causes.

What is the Zargar tribe? Zargar is the name of a clan of Roma people living in Iran. They are remarkably one of the oldest Roma communities to have left European lands, representing one of the first mass migrations of Roma from West to East. This community often remains absent from mainstream narratives because they are not based in Europe, and they are frequently mistaken for the Domari people of the Middle East. The common belief is that only Domari groups live in the region, overshadowing the unique history and presence of the Zargar Roma in Iran. Self-Identity of the Zargar Tribe The Zargar tribe proudly identifies themselves as Roma. In their language, they say Min Rom isom, meaning "I am Rom," and Amin Roma isam, meaning "We are the Roma." While they use the name Zargar to represent their specific clan, most members also carry Zargar as a family surname. The word Zargar means goldsmith in the Farsi language, reflecting their community's traditional occupation as skilled goldsmiths in Iranian lands-a profession that may have accompanied them long before their migration to Iran.

Měli jsme jedinečnou možnost po celých deset let spolupracovat se smyčcovým orchestrem, který vychází z venezuelského programu El Sistema. Hlavním cílem příspěvku je představit odborné veřejnosti výsledky našeho dlouhodobého kvalitativního výzkumu, který se zaměřoval na vliv hudebních aktivit na rozvoj edukačních a sociálních kompetencí u dětí z prostředí dětského domova a u dětí se speciálními vzdělávacími potřebami. Zjistili jsme, že hudební aktivity jsou významným akcelerátorem celé řady kompetencí, nicméně je třeba brát na zřetel specifi ka cílové skupiny. Na základě našich výsledků navrhneme modifikaci přípravy budoucích realizátorů hudebních aktivit a nové generace hudebně výchovných pedagogů.

Batı Türkçesinin ilk evresini oluşturan ve XIII ile XV. yüzyıllar arasındaki
dönemi ifade eden Eski Anadolu Türkçesi, karakteristik özellikleriyle
Türk dilinin en dikkat çekici tarihî evrelerinden birisidir. Belirtilen
evre, Türk dilinin tarihî gelişimi açısından kritik bir öneme sahip
olmasının yanı sıra dil bilimsel araştırmalarda da önemli bir çalışma
alanı sunmaktadır. Bununla birlikte çeşitli dil bilgisi yapılarının çözümlenmesi
ve tarihsel süreçteki oluşumunu ortaya koyması bakımından
da ayrı bir öneme sahiptir. Öte yandan Eski Anadolu Türkçesine has
eklerden biri olan ve ilgili dönemde gelecek zaman işaretleyen {-(y)
IsAr} eki; iki heceli oluşu, modern Türk dillerinde tanıklanmayışı, çeşitli
kiplik işlevleri ve yazı dilinde kullanımının zamanla sona ermesi
gibi nedenlerle pek çok araştırmacının dikkatini çekmiştir. Bahsi geçen
ekin kökeni üzerine farklı görüşler bulunmaktadır. Bunun sebebi, yapı
bakımından birden fazla ekin kaynaşmasından oluşması ve Eski Anadolu
Türkçesi metinlerine oluşumunu tamamlayarak girmiş olmasından
kaynaklanmaktadır. İlgili duruma istinaden bu çalışmada, öncelikle konuya
ilişkin fikir öne süren araştırmacıların görüşleri eleştirel bir değerlendirmeye
tabi tutulacak, ardından art zamanlı yaklaşım esas alınarak
ilgili ekin kökenine yönelik görüş ve düşüncelerimiz ifade edilecektir.

Kisebbségi geek-ek és futurizmusok
Az ’afrofuturizmus’ fogalmát Marc Dery alkotta meg egy 1994-es esszéjében, miután több tucat science fiction rajongó afro-amerikai egyetemi hallgatóval, művésszel készített beszélgetéseket. A fogalommal olyan már létező képzőművészeti-irodalmi-zenei, tudományos törekvéseket fogott össze, melyek afro-amerikai kulturális „lencsén” keresztül képzelték el a lehetséges jövőket. A mozgalom más csoportokat is megihletett, így a 2020-a Roma Futurista Manifesztumot is. A romafuturizmus míg a romák európai integrációjának gondolatához ironikusan viszonyul, s kritikát fejt ki a kapitalizmussal és a patriarchátussal szemben, a romantikus toposzok egy részét öntudatosan megtartja, reflektál a roma történelem traumatikus élményeire, s ezeket a technológia és sci-fi elemeivel igyekszik vegyíteni – a művészet gyógyító erejében bízva. Előadásomban a futurista projektek felvillantása után egy művész, Oláh Norbert példáján (két festménysorozatán) keresztül mutatom be a romák részvételének esélyeit a társadalmi képzelet alakításában.

Practical background. Gypsies and Travellers are one of the most excluded groups in society as reflected in low life expectancy and poor rates of educational achievement and participation (CRE, 2006) There are reports of growing unemployment and welfare dependency (CRE, 2004). Site managers in Niner’s 2003 study reported that 'on seven out of ten sites a minority of households work’, with over one third of site managers noting that less than ten per cent of residents were in employment (Niner, 2003). Traveller economic inclusion has been neglected by researchers, practitioners and policy makers.

сприяння українських поліцейських і старост розстріляли майже всіх євреїв, що залишилися в окупації. У жовтні-листопаді 1941 р. було розстріляно останніх євреїв району -157 осіб, які ще залишалися в селі Львово: 11 жовтня 1941 р. у балці за 1 км на північний захід від села Червоний Бургун -70 11 і 2 листопада 1941 р. у скотомогильнику за 3 км на північний схід від Львово -87 12 . Після масових розстрілів восени 1941 р. поліція полювала на тих євреїв, яким вдалося уникнути розстрілу і сховатися. Такі виявлені євреї доставлялися в Калініндорф і розстрілювалися у протитанковому рові або біля колодязя. З жовтня 1941 р. до кінця 1942 р. кілька десятків таких євреїв було схоплено в різних населених пунктах району і розстріляно. Район був звільнений у березні 1944 р. Створена в 1944 р. після звільнення району районна комісія «сприяння в роботі Надзвичайної державної комісії з розслідування злочинів німецько-фашистських загарбників та їх спільників» встановила, що в районі було розстріляно 3 469 осіб, причому майже всі жертви були євреями (неєвреї становили приблизно 0,5% всіх жертв). Серед жертв було дітей -40,6%, жінок -37%, чоловіків -22,4%. За сільрадами жертви розподіляються так 13 : Сільрада/дільниця Розстріляно чоловіки жінки діти разом Львівська сільрада с. Львово с. Червоний Бургун

The views of Lorca and Falla on Gypsies and flamenco as elements that resist change and epitomise tradition are well known to scholars of flamenco, historians of Spanish literature and music, and Hispanists at large. 1 From different disciplines and perspectives, a range of scholars have converged in the view that Lorca and Falla focused on the Gypsy in order to condemn and arrest what they saw as evidence of an unrelenting cultural modernisation. Related to this, Lorca and Falla interpreted the rise of cuplé, zarzuela and the commercialisation of flamenco in the context of the cafés cantantes as signs of aesthetic corruption and degeneration. Yet, as this article will show, the views articulated by Lorca and Falla, to a great extent, were produced in the context of, and responded to a tradition of denigrating Gypsies and flamenco in Spanish culture. A substantial part of this earlier cultural production on Gypsies drew on a pseudo-scientific rhetoric in order to simulate solutions to-but, in reality, to appease anxieties about-the decadence of the Spanish 'race'. As Charnon-Deutsch has argued, the creation and scapegoating of a Gypsy anti-hero or public enemy-in other words, a common Other-since at least the early nineteenth century proved to be an efficient way of conjuring up a counter-model against which to define the 'common Spaniard' in order to foster nationalist sentiment and stimulate national cohesion. 2 In addition, as this article will show, control of the Gypsies depended on the use of propaganda to create negative but non-specific states of 1 For a discussion of this matter see Timothy Mitchell, Flamenco Deep Song

In der Regel wird in der Sozialtheorie davon ausgegangen, dass in allen Gesellschaften Güter, Dienste, Vorteile und Lebenschancen nach drei alternativen "Logiken" erzeugt und verteilt werden, die je unterschiedlichen Sphären zugeordnet werden: In der Sphäre des Staates erfolgt die Zuteilung von staatlichen Rechten und staatlich auferlegten Pflichten der Logik des Zwanges bzw. staatlicher Herrschaft bzw. im Medium der Macht. Auf Märkten wird das Angebot über den Tausch (in der Regel mediatisiert über Geld) durch die zahlungsfähige Nachfrage gelenkt und es kommt ein Wettbewerb sowohl auf der Anbieter-wie auf der Nachfrageseite zustande, der dann durch den anonymen Mechanismus der freien Preisbildung entschieden wird. Das zentrale Steuerungsmedium in Gemeinschaften (in die man hineingeboren wird) oder freiwilligen Zusammenschlüssen (denen man sich anschließt) wird gemeinhin in der Solidarität gesehen, mit dem französischen Anthropologen Francois Perroux. Sie ist nicht per se frei von Zwangselementen und auch nicht frei von Tauschelementen, wird aber hier als Idealtypus gedacht. Wie die anderen Logiken in den Sphären des Staates und des Marktes weist sie spezifische Vor-und Nachteile auf. Idealtypisch wird für Gemeinschaften -hier in einer prominenten Lesart im Kontext der neueren Sozialkapitaldebatte -in positiver Hinsicht vorgebracht, dass sie "eine starke Erziehungswirkung haben, also den Geist wechselseitiger Verpflichtung und die Tugenden von Solidarität und Verantwortung kultivieren -also Sozialvermögen akkumulieren helfen. Sie bringen in einer unmittelbaren und für alle Angehörigen geltenden Weise die Pflicht zur Geltung, sich an jene Tugenden zu halten und ´zwanglos´bzw. ohne unmittelbare Entschädigung zu kooperieren. Sie bieten Gelegenheiten, Vertrauen in andere Menschen zu entwickeln. Sie standardisieren und vermitteln Normen wie Fairness und Solidarität. Sie sind auch in der Lage, für diejenigen, die weder staatlich verbürgte Rechte noch Kaufkraft haben, dennoch Zugang zu wichtigen Lebensgütern zu schaffen -v.a. zu solchen, deren Verteilung weder angeordnet noch käuflich erworben werden kann, wie z.B. persönliche Zuwendung und Anerkennung. Auf der anderen Seite gibt es bemerkenswerte Nachteile von Gemeinschaften, denen man von Geburt aus angehört oder beitritt und in deren Bann man dann gezogen wird. Diese Gemeinschaften sind oft exklusiv. Sie stellen keine Verbindungen, sondern Abgrenzungen her und führen zu Abhängigkeiten der weniger starken, weniger unabhängigen, d.h. weniger austrittsfähigen Mitglieder" (Offe 2002: 275). Es lässt sich fragen, inwieweit hinter dieser "geringeren Stärke" bestimmter Mitglieder im wesentlichen stärkerer Unterstützungsbedarf einerseits und geringere Ressourcenausstattung andererseits -und damit eine spezifisch benachteiligte Austauschposition -verbirgt. Die Theorien so-

Working with Romanian colleagues from the Institute of Public Health, Cluj-Napoca, Romania, researchers set out to discover what health promotion strategies and interventions were being used by Romanian health professionals, to find out who Romanian citizens learn healthy behaviors from, and to discover the perceived needs regarding health promotion which include; strengths, weaknesses, barriers, and enablers of healthy behavior. A quantitative survey examining health promotion activities, needs, and theoretical constructs was developed, translated and administered to thirty-eight health professionals recruited from five different counties in Transylvania. Following this survey, five focus sessions were conducted with small groups of health care professionals to elicit descriptive information concerning the health promotion activities, needs, and theoretical approaches currently in use. Health professional responses were analyzed using JMP statistical discovery software, version 4.0.2. Contingency analysis utilizing the Chi square statistic (Likelihood ratios and Pearson's coefficient) were ran for all variables. These are reported and include such items as types of health education/promotion professionals, contact hours with clients by type of professional, enablers of health promotion, barriers to health promotion, and health educators experience with western theories of health education and promotion. Our findings indicate that Romanian health promotion practices represent approaches and strategies that focus on the individual level and the intrapersonal dynamic. Based on this field research, current approaches put the responsibility for health behavior squarely on the individual. Consideration of other variables such as the environment, cultural differences, and the need for community action must be developed to continue improving the health education/promotion infrastructure in Romania, particularly in rural village settings.

The concluding chapter of this edited volume reflects several critical
aspects. First, while the political, historical, sociological, and gender
analyses presented in individual contributions are undoubtedly sig-
nificant, the pivotal moment lies in amplifying the voices of the Roma
themselves ‒ their direct, almost raw expressions that emerge from the
depths of lived experiences. Second, complementing the preceding works
(except for Rubin Zemon’s contribution), we expand on the authenticity
and representation of Roma societal positions by including narrative
interviews with selected Roma intellectuals.

This paper examines the Nazi regime's book burnings and propaganda campaigns from 1933 to 1945 through Michael Cunningham's Theory of Educide, which critiques the deliberate suppression of knowledge to control narratives. Focusing on the destruction of Jewish, socialist, and liberal texts, the rewriting of history to glorify Aryan supremacy, and the indoctrination of youth through education, it argues that these actions erased diverse perspectives to justify genocide and totalitarian control. Cunningham's five principles-Suppression of Individuality, Misguided Authority, Neglect of Context, Perpetuation of Bias, and Failure to Foster Critical Thinking-frame the analysis. Using primary sources, the study reveals how Nazi educide reshaped cultural and historical understanding, urging a critical reassessment of this legacy's enduring impact.

Zaprešićki kraj smješten je u dolini triju rijeka (Sutla, Sava, Krapina), između Slovenije na zapadu i Krapinsko-zagorske županije na sjeveru, te Samobora na jugu i Zagreba na istoku, a čini ga grad Zaprešić i sedam okolnih općina: Bistra, Brdovec, Dubravica, Jakovlje, Luka, Marija Gorica i Pušća.
U predvečerje Drugog svjetskog rata stanovništvo je bilo pretežno siromašno i vezano uz poljoprivredu. Manji broj stanovnika bio je vezan uz industriju koja je bila smještena u gradovima, a upravo je radničko stanovništvo bilo u doticaju klasno svjesnim radnicima koji su ih upoznali s idejama naprednog revolucionarnog radničkog pokreta, zbog čega su mnogi od njih postali članovi Komunističke partije. Zahvaljujući članovima Komunističke partije otpor protiv okupatora i kvislinga počeo je već prvih dana nakon okupacije i proglašenja NDH.
Zaprešićki kraj je od početka okupacije bio od iznimne važnosti za okupatore i kvislinge zbog svog geografskog položaja, lake prohodnosti, razgranate mreže prometnica i guste naseljenosti. Nijemcima je ovo područje bilo od strateškog značaja zbog pruge: u početku rata zbog snabdijevanja jedinica u Jugoslaviji i ostalim zemljama na Balkanu, a na kraju rata zbog brze evakuacije iz njih. Ustaše su smatrali da su ovi krajevi dobar izvor hrane i vojnih obveznika, te da će stanovnici tih krajeva pružiti potporu novoj vlasti. Zajednička važnost ovih prostora za okupatore i kvislinge je bila u tome što su garnizoni bili dobro povezani, raspoređeni oko svih važnijih objekata i jedinice uvijek spremne za brze manevre u svako doba i opsežnija borbena djelovanja.
No brzo su se prevarili. Narod ovih krajeva ima bogato iskustvo borbe protiv bespravlja i tlačenja kraljevskih i antinarodnih režima još od Seljačke bune 1573. godine u kojoj je stanovništvo zaprešićkog kraja masovno sudjelovalo. Buntovni duh potomaka Gupčevih puntara nije uspjela slomiti i zastrašiti ni silna vojska koja je provodila represije i izvršavala smrtne kazne nad svakime tko se usprotivio novoj vlasti. Od samog početka narod je prihvatio poziv Komunističke partije pod vodstvom Josipa Broza Tita i priključio se ustanku. Partizani su vršili diverzije već od prvih dana okupacije sve do kraja rata.
Za čitavo vrijeme rata veći dio zaprešićkog kraja bio je gotovo poluoslobođeni teritorij na kojem se stvarao novi život unutar Hitlerove tvrđave, a djelovali su i narodnooslobodilački odbori kao organi nove vlasti koja se stvarala u borbi. Stvaranjem takvih paralelnih struktura vlasti, kakve su stvarane i diljem čitavog okupiranog teritorija za vrijeme Narodnooslobodilačke borbe, odbačena je mogućnost da bilo tko osim naroda određuje njegovu budućnost. A takva vlast, koja je potekla iz naroda, već je tada bila temelj novog i pravednijeg društva.
Organizacije narodnog fronta, Komunističke partije, omladine, SKOJ-a i AFŽ-a neprekidno su djelovale u zaprešićkom kraju kroz cijelo vrijeme rata, a jake partizanske snage stajale su pred vratima Zagreba izvršavajući zadatke ometanja neprijateljskih planova vršeći brojne diverzije.
Za takav uspjeh najveća zasluga pripada bezgraničnoj požrtvovnosti i heroizmu boraca uz bezrezervnu podršku u narodu koji je svim sredstvima pomagao u organizaciji otpora i borbe. Hranili su, liječili, skrivali, popunjavali redove boraca, prikupljali pomoć u materijalu, oružju, lijekovima, često puta pod cijenu svojih života i života svojih obitelji. Dokazima hrabrosti nije bilo kraja unatoč čvrstim represivnim mjerama primjenjivanim do posljednjeg trenutka okupacije.
Sa zaprešićkog područja u Narodnooslobodilačkoj borbi sudjelovalo je više od 2.300 boraca koji su se borili u 70 različitih jedinica NOV-e u skoro svim krajevima Jugoslavije. Svoje živote dalo je 327 boraca, a 206 ih je palo kao žrtve fašističkog terora po logorima i selima. Zaprešićki kraj dao je i četiri narodna heroja: Marka Belinića, Peru Cara, Ivana Krkača i Josipa Pršu, te značajan broj istaknutih revolucionara.

Todos los derechos reservados. Esta publicación no puede ser reproducida, ni en todo ni en parte, ni registrada o transmitida por un sistema de recuperación de información, en ninguna forma ni por ningún medio, sea mecánico, fotoquímico, electrónico, magnético, electroóptico, por fotocopia, o cualquier otro, sin el permiso previo por escrito de la editorial.

This study discusses the situation of the Roma population in Northern Transylvania between 1940 and 1944. After a brief demographic and historical introduction, it examines the attitude of the Roma population towards the annexation of Northern Transylvania to Hungary. It presents the main Roma-related press topics and the attitude of the local authorities towards the Roma. A separate sub-chapter deals with the Roma census of May-June 1944. The study also provides statistical data on the Roma population in some counties of Northern Transylvania, showing that there was neither the ability, the time nor the firm will of the Hungarian authorities to implement a radically discriminatory anti-Roma policy on a larger scale and in a life-threatening way in this region.

They have been engaged in the field of Romani Studies for over four decades and have published extensively on Roma communities in Bulgaria, the Balkans, and Central and Eastern Europe. Their major publications include the first comprehensive monograph on the history and ethnography of the Roma in Bulgaria (1997), as well as seminal works on the Gypsies in the Ottoman Empire (2000), in Central Asia and the Caucasus (2016), the sourcebook Roma Voices in History (2021), the volume Roma Portraits (2022) and the book Stalin vs Gypsies: Roma and Political Repressions in the USSR (2024). They are also the editors and authors of six volumes of Roma Folklore and Oral History, in addition to numerous other books, scholarly articles, book chapters, assessment studies, and exhibition catalogues. Furthermore, they are the co-founders and co-editors of the Brill series Roma History and Culture.

Sanatın tüm dalları arasında müzik; bir milletin kültür yapısının, ideolojik bakış açısının, toplumsal karakterinin ve değerlerinin şeffaf bir biçimde yorumlanmasını sağlamaktadır. Arthur Schopenhauer ve Friedrich Nietzsche'de müziğin diğer sanat formlarından daha derin, evrensel ve doğrudan etkili bir araç olduğunu öne sürmüş, insan duygularını etkileyen güçlü bir ifade biçimi olduğunu savunmuşlardır. Toplumsal ve bireysel yaşamda büyük etkiye sahip olan iletişim, kültürel mirasın nesilden nesile aktarılmasında, bununla birlikte örgün veya yaygın öğrenme faaliyetlerinde de önemli bir konumdadır. Bu anlamda sanat eğitiminin, öğrencilerin bilgiye ulaşma yolunda sağladığı çeşitlilik, karar verme ve sorun çözme becerilerinde alternatif bir süreç olduğu

Lucrarea a ap`rut \n cadrul proiectului "Copiii romi vor s` \nve]e", ini]iat, \n anul 2005, de Centrul Romilor pentru Interven]ie Social` [i Studii Romani CRISS, \n parteneriat cu Ministerul Educa]iei [i Cercet`rii [i cu partenerul finan]ator Reprezentan]a UNICEF \n România.

In Europe, there are currently between 12 and 20 million Roma people spread across the various European countries and in North Africa. However, most of them live in Central European countries, such as Germany, Slovakia, Hungary, Austria, Romania, Moldova. Others live in North Africa.

Many Romani arrived in the Balkans, such as Bosnia, North Macedonia, Serbia. Others still in
Bulgaria or Turkey. They also came to Eastern countries such as Ukraine or Russia.
Many Romani also arrived in Western countries such as Spain or the "Manouches" in France or England. During their wanderings, they stopped in many places, as was the case in Persia and Greece.

This research work concerns the Roma or more precisely the Romanies. The objective was to highlight factors of precariousness and the difficulties of daily life.

Youtube platformunda yer alan iki videoda Romanlara yönelik yargıların incelenmesini hedefleyen bu çalışma, sosyal medyada Roman kimliğine ilişkin yer alan damgalama unsurlarını görünür kılmayı amaçlamaktadır. Bu doğrultuda Youtube platformunda bulunan ve Romanlarla ilgili olan iki videoda yer alan yorumlar Goffman'ın teorisi çerçevesinde incelenmiştir. Nitel yöntem araştırmasına dayanan çalışmanın araştırma deseni fenomenolojik desen olarak uygulanmıştır. Bu desen ile birlikte bireylerin deneyimlerinin ortak özelliklerinin keşfedilmesi amaçlanmıştır. Verilerin analizi gerçekleştirilirken MAXQDA 2022 programı kullanılmıştır. Araştırma sonucunda Romanlara yönelik olumlu ve olumsuz kimlik tanımları olduğu sonucuna ulaşılmıştır. Romanlarla ilgili olumsuz olarak suç unsurları ile ilişkilendirilme, hâkim toplum değerleri ile uyumsuzluklar, dini inanışlarının zayıf oluşu ve fiziksel anlamda kirli olmaları gibi yargılar öne çıkmaktadır. Buna karşılık Romanlara yönelik olarak vatansever olmaları, fiziksel olarak güzel ve karakter olarak neşeli oluşları temelinde olumlu kimlik tanımları yapanların da olduğunu belirtmek gerekmektedir. Çalışma sonucunda film ve dizilerde yer alan Roman karakterlerinin dikkatli seçilmesi önerilmektedir.

Basit bir cümlede sadece asıl fiille yani tek bir yüklemle birden fazla hareketi ifade etmek mümkün değildir. Fiilimsi ekleri, bir cümlede asıl fiilin yanı sıra birden fazla hareketi bildirebilmek için başvurulan biçim birimleridir. Yan cümle oluşturma işlevleri dolayısıyla yoğun bir kullanıma sahiplerdir. Her fiilimsi türünün ve her fiilimsi ekinin görevi, işlekliği ve verimliliği farklıdır. Eklerin görevleri ve özellikleri ile aynı işlevde olan eklerin verimlilikleri, eklerin işlekliklerini etkilemektedir. Bir fiilimsi ekinin aynı kategoride bulunduğu diğer eklerden öne çıkabilmesi, hareketi aktif bir şekilde bildirebilme ve bunu yaparken diğer isim çekim eklerini alabilme işleyişine bağlıdır. Bu durum da eklerin kullanım sıklığına yansımaktadır.
Makalede Türkiye Türkçesindeki fiilimsi eklerinin kullanım sıklıkları incelenmiştir. Genelden özele metoduyla ilk başlıkta fiilimsi eklerinin yazı dilindeki genel kullanım sıklıkları verilmiştir. Ardından fiilimsi eklerinin edebî dildeki ve gazete dilindeki kullanım sıklıkları, iki farklı başlık altında gösterilmiştir. Fiilimsi eklerinin kullanım sıklıklarının edebî dil ile gazete dilinde farklı oldukları gözlemlenmiştir. Hem köşe yazısı hem de öykü taramalarından elde edilen verilere göre yazı dilinde en sık kullanılan fiilimsi eklerinin sırasıyla “-mA, -DXK, -An, -Xp, -mAk” ekleri olduğu saptanmıştır. Elde edilen bulguların değerlendirilmesi çalışmanın sonunda ayrı bir başlık altında yapılmıştır.

Mi jellemezte a Magyar Hanglemezgyártó Vállalat (MHV) első évtizedeiben a klasszikus lemezek kiadását? Cikkünkben a vállalat kezdeti időszakával foglalkozunk, és olyan meghatározó pontokra fókuszálunk a történetéből, mint az első Bartók-összkiadás és Fischer Annie Liszt-albuma.

This paper analyses the practice of consonant marking in the international morphophonematic orthography of the Romani language. It briefly describes the circumstances under which the writing system evolved and goes on to examine the consonant inventory and the system of marking morphographs and palatalization from the perspective of multiple Romani varieties, particularly the Hungarian variety of Lovari. The paper aims to explore the origins of these methods and to provide examples that highlight important and serious problems, both theoretical and practical, about this orthography.

Este Círculo de Estudios sobre India posee su antecedente en el “Círculo de Estudios sobre India: Pensamiento, espiritualidad y diáspora en Iberoamérica” en su edición 2024, y anteriormente, en las tres ediciones del Círculo de Estudios Gitanos entre el año 2020 y 2022. En esta ocasión, les proponemos analizar los aportes desde la India y las diásporas india y romaní, pensando sus contribuciones al conocimiento global, los saberes y praxis otras desarrollados para la innovación y la interculturalidad en el campo de la educación, el arte y las políticas. Interpretamos el impacto de la India como un fenómeno global que se ha visto incrementado en las últimas décadas. Desde el año 2010 la diáspora india se ha convertido en la más numerosa del mundo, a la vez que India se ha vuelto recientemente el país más poblado y la democracia más grande del planeta. En los últimos años hemos visto su ascenso como potencia emergente, fruto de su economía pujante, que coexiste con desigualdades y una gran diversidad lingüística, religiosa y cultural dentro de sus propias fronteras. Los aportes de India a la educación intercultural, la enseñanza global del yoga, el arte textil y diseño en la historia y presente de la India y su influjo en Occidente, los romaníes en el cine y la fotografía etnográfica, los modos de hacer política en India, las políticas de cooperación entre India y Argentina y el valor político del yoga en el área internacional son una pequeña muestra de la diversidad de temas que trataremos en los siete encuentros propuestos.

MODALIDAD DE LA PROPUESTA Virtual y Presencial (Campus Miguelete). Último lunes de cada mes. Las conferencias de abril, junio, agosto y octubre pueden computarse como seminarios generales de posgrado (EIDAES UNSAM) con inscripción previa.

HORARIO 14 a 16 h.

CANTIDAD DE ENCUENTROS 7