Friday, September 23, 2016

Comparison of Romany Law with Israelite Law and Indo-Aryan Traditions

Comparison of Romany Law with Israelite Law and Indo-Aryan Traditions

Comparison of Romany Law with Israelite Law and Indo-Aryan Traditions
Dr Raven Dolick MsD/Chovihano’
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The Romany Law is the heart of the cultural and spiritual character of Roma people, and the actual source from which the true origins of this people are to be found. Here we present how all elements of Romany Law are in sharp contrast with Indo-Aryan culture and tradition, while in perfect harmony with the ancient Israelite Law and with pre-Talmudic Judaism. Since the supporters of the Indo-Aryan origin argue that these Laws may have been the result of Christian influence, here we show also a comparison with Christianity, considering the patterns of the Christian culture with which Roma have been in touch since their arrival in Europe until recent times. This means, a Christianity in which the Bible was not popular but restricted to the clergy, not written in the people's language but in Greek or Latin, and a Christianity in which any Jewish original element has been replaced by Greek conceptions and interpretations of the Bible. Roma had no way to know the Hebrew meaning of the Bible, nor the Mosaic precepts either, which were not known even by those people that used not to miss any church gathering. As a matter of fact, Christian influence has contributed in straying Romany culture away from Bible patterns rather than bringing them nearer. It is well known the fact that the first time in history that Roma approached the Scriptures (namely, in their known history) has been after the Shoah, when the majority of Roma have joined Evangelical and Messianic movements ‒ but the laws and traditions shown here belong to the ancestral Romany culture. In the same way, most of the differences between Romany Law and modern Judaism concern the fact that the definitive patterns of Judaism have been established in the Talmudic period, when part of the ancient Israelite Tribes were already in exile in India and no longer acknowledged as Hebrew. As a result of this separation (during the Assyrian exile, after the 8th century b.c.e.) some aspects of the Romany Law are even closer than modern Judaism to ancient Israelite patterns. Another curious fact is that, while in modern times a relevant number of Jews feel attracted by Indian culture and philosophy, Roma feel not any attraction at all; Indian life-style and disciplines remain completely alien and unappealing to them. For the readers who are Roma: Some of the terms and descriptions here are of an impure character and are not suitable for conversation, by which the author ask excuses, first to the elder Roma who deserve the maximum respect, and to all the Romany people. They are mentioned with scientific purposes (quoting also Bible verses that contain such terms), in order to establish a comparison and recognize the insurmountable differences between Romany culture and the Indo-Aryan peoples' traditions.For a better comprehension, the laws and rules are gathered in the following sections: Religious Belief, Justice Laws, Sexual Behaviour, Marriage Rules, Childbirth, Death Rules, Afterlife, Purity and Impurity Rules, Miscellaneous Traditions and Customs.Mosaic Law
Romany Law Judaism Indo-Aryan Laws ChristianityReligious Belief "You shall have no other gods before Me". Strict monotheism Strict monotheism Polytheism-pantheism, with a main deity and many lower ones. Monotheism(Exodus 20:3)* ** * * "You shall not make any image of anything that is in the Heavens, or in the Earth: you shall not bow yourself down to them, nor worship them".There is not any traditional image or symbol of the Divinity, nor it is conceivable that God might be in any way portrayed. God cannot be represented by images. There are many representations of the divinities, as human, animals, male, female or androgynous. (see also: "Sexual Behaviour") The second commandment has been neglected by most of Christians; however, there is not any image of God, but of the saints (who are revered). (Exodus 20:4-5)* * * * * "You shall not take the Name of the Lord your God in vain, for the Lord will not hold him guiltless who takes His Name in vain". The Name of God is unknown. The Name of God is not mentioned. There are many different gods, and they are invoked by their names. There is no reserve in using the Hebrew Name of God, although translated.(Exodus 20:7)* ** * * "Remember the day of Shabbat, to keep it holy. You shall labour six days, and do all your work, but the seventh day is a Shabbat to the Lord your God". Some Roma still keep the seventh day as holy. Friday is called by the name of Parashat, and in the evening Roma use to light candles. The seventh day of the week is kept holy. It begins on Friday evening, when Jews light candles. Parashat is read on this day (Shabath). There is no such a custom among Indo-Aryan peoples. Monday is the holy day in Northern India. Christians have hallowed Sunday, and have never taught to light candles to honour the Shabath.(Exodus 20:8-10)* ** * * "You shall not blaspheme God, nor curse a ruler of your people". Blasphemy is a great sin among Roma, as well as cursing an elder.Blasphemy and curse are sins, as written in Torah. The concept of blasphemy does not exist at all. Blasphemy is a sin, yet, it is not unusual among people.(Exodus 22:28)* * * * * "Now there was a day when the sons of God came to present themselves before the Lord, that ha-Satan came also among them". "And ha-Satan stood up against Israel". "The children of Beliya'al have withdrawn the inhabitants of their city, saying: «Let us go and serve other gods»". Roma believe that there is one enemy of God (that is what Satan means in Hebrew), who is a fallen angel and less powerful than God, and is the enemy of Roma people. His name "Beng" is a word related with frog, that was a figure of the devil in the Jewish symbolism of the Roman period (see Revelation 16:13). This evil one is called also "bivuzhó" (impure) and "bilashó", a term that is equivalent to Belial.The devil in traditional Judaism is quite the same one as the Beng described by the Romany belief. There is no concept of devil among Indo-Aryans. There are only harmful gods (the asura), but they are not thoroughly bad as well as the devas are not completely good. They are equivalent in power and dignity. Among Iranians, the "principle of evil" resembles the Jewish-Romany devil in some aspects, but differs from it as Zoroastrism considers it equal in power to the "Good principle". In Christianity, the devil has been conceived as having mixed biblical and mythological features, however, close to the Jewish and Romany belief. (Job 1:6; 1Chronicles 21:1; Deuteronomy 13:13) Justice Laws "You shall not make marriages with them [other peoples]; your daughter you shall not give to his son, nor his daughter shall you take to your son". There are no social classes. The only sharp division exists between Roma and Gadje (non-Roma). There are no social classes. The only sharp division exists between Jews and Goyim (non-Jews). Indo-Aryan peoples have social castes that separate their own people. The legal system is founded on this division of society. Only in democratic times the social classes have been theoretically abolished from a legal viewpoint. Ethnic intermarriage is free.(Deuteronomy 7:3)* * * * * "Judges shall you make you in all your gates, according to your tribes; and they shall judge the people with righteous judgment". The Romany Court is the Assembly (Kris), composed by Judges according to their clans (that are like Tribes).The Jewish Court of Justice is the Sanhedrin, composed by Judges. The Tribes are no longer recognized. The judicial system is regulated by the Dharma, and is based on the caste system. The Judicial Court is an institution independent from confession and ethnicity.(Deuteronomy 16:18)* * * * * "One from among your brothers shall you set ruler over you; you may not put a foreigner over you, who is not your brother". Controversies among Roma cannot be judged by Gadje, but only by the Kris.It is against Jewish Law to have a foreign ruler. The controversies are judged according to the Dharma, that establishes the caste separation. The controversies are judged in civil courts, according to the national laws.(Deuteronomy 17:15)* * * * * "You shall not show partiality in judgment; you shall hear the small and the great alike; you shall not be afraid of the face of man; for the judgment is God's". The Kris must be impartial, without regard of the family or clan of the contenders. All Roma are equal before the Kris.The Sanhedrin must be impartial, without regard of the family or social condition of the contenders. The Indo-Aryan courts judge according to the caste to which the contenders belong. The controversies are judged in civil courts, according to the national laws.(Deuteronomy 1:17)See also: Exodus 23:6-8; Leviticus 19:15; Deuteronomy 1:16; 16:19; 25:1 * * * * * For the children of Israel, ... shall these cities be for refuge; that everyone who kills any person unwittingly may flee there. Then the congregation shall judge between the striker and the avenger of blood according to these ordinances. But if the manslayer shall at any time go beyond the border of his city of refuge, and the avenger of blood find him ... and the avenger of blood kill the manslayer; he shall not be guilty of blood, because he should have remained in his city of refugeIf there is a serious offense committed by a Roma person or family, the Kris should judge if that person or family must leave the territory where the offended part lives or works. The "blood avenger" does still exist in Romany Law and may take legal action against the offender if he/she enters the territory in which he/she has been banished. Theoretically, Halakhic Law still admits the actual fulfilment of the Mosaic rule; however, the modern Jewish society applies softer, less violent measures. The Indo-Aryan courts judge according to the caste to which the contenders belong. There is no such a concept as blood avenger. Christianity has abolished the concept of blood avenger. There is no territorial banishment. (Numbers 35:15,24,26-28)* * * * * But as for you, only keep yourselves from the accursed thing, lest when you have banished it, you take of the anathema; so would you make the camp of Israel accursed, and trouble it. There is an accursed thing in the midst of you, Israel; you can not stand before your enemies, until you take away the accursed thing from among you.This law may be applied to things or people. Roma cannot have any kind of relationship with the banished person, not even greetings and must avoid cross their ways. The offenses by which a person may be banished are quite similar to those established by Jewish Law. The accursed is called "mahrimé", a word related with the Hebrew "herem" both by sound and meaning. This law may be applied to things or people. Jews cannot have any kind of relationship with the banished person, not even greetings and must avoid cross their ways. The offenses by which a person may be banished are quite similar to those established by Romany Law. The accursed is called "herem". In Indo-Aryan social system the Dalit (untouchables) are excluded because they are outcasts, not for having committed any particular offense. There is not any regulated social exclusion in Christianity. (Jehoshua 6:18;7:13)* * * * * "If you lend money to any of my people, you shall not be to him as a creditor; neither shall you charge him interest"; "You shall not lend on interest to your brother: to a foreigner you may lend on interest; but to your brother you shall not lend on interest".Roma cannot ask interest for loans from their own people, but can do so from Gadje. Jews should not ask interest for loans from their own people, but can do so from Goyim. Only the upper castes may not lend at interest, but they can do so if they consider that there are valid reasons, and towards people they regard mean and sinful. Like among Indo-Aryans, the clergymen were not allowed to lend at interest, activity that was performed by the bankers. Now loans are regulated by civil law. (Exodus 22:25; Deuteronomy 23:19,20) Sexual Behaviour"Shem and Yefet took a garment, and laid it on both their shoulders, went in backwards, and covered the nakedness of their father. Their faces were backwards, and they didn't see their father's nakedness". Nakedness is taboo among Roma, allowed only within husband and wife, and among children. Even to show one's legs before an elder is a lack of respect. Images of sexual organs or erotic scenes are banished within the Romany home. Nakedness is taboo in mainstream Judaism, reserved only to the intimacy between husband and wife. Nakedness, even public, has been very common among Indo-Aryan peoples in ancient times. In India it is still considered a sacred thing and widely practised. Christianity has usually regarded nakedness as taboo. (Genesis 9:23)* * * * * "Neither shall you go up by steps to My altar, that your nakedness may not be exposed to it".Among Roma, any association of holiness with nudity and sex is considered blasphemy. The Kohanim and Levites must be extremely careful not to let see any intimate part of the body when offering the worship. Indian temples are plenty of representations of sexual organs and deities having sexual intercourse. Christianity considers nakedness to be unholy, though artistic nudes are admitted in paintings and sculptures. (Exodus 20:26)* * * * *"You shall not lie with a man, as with a woman. That is abominable... for whoever shall do any of these abominations shall be cut off from among their people". "If a man lies with a male, as with a woman, both of them have committed an abomination". "There shall be no sodomite of the sons of Israel".Roma consider homosexuality a shameful abomination and it is quite a rarity. It entails the definitive exclusion of the individual from the Romany community (in the past there was death penalty, then replaced by the declaration of impurity and expulsion). Mainstream Judaism regards homosexuality as an abominable sin. Homosexuality has been common among Indo-Aryan peoples since ancient times. The Vedic law recognizes it as a "third nature" of mankind (tritiya-prakriti). Even many of the Indian gods are androgynous, or able to change sex in order to have intercourse! The "transgendered" men (hijra) have official religious status. Mainstream Christianity considers homosexuality to be a sin, following the Bible patterns. (Leviticus 18:22,29; 20:13; Deuteronomy 23:17)* * * * * "A woman shall not wear men's clothing, neither shall a man put on women's clothing; for whoever does these things is an abomination to the Lord your God".Connected with the previous issue, among Roma it is not allowed to wear clothes of the opposite gender, even to disguise for joking. Orthodox Judaism is very strict in keeping male and female garments distinguishable and not allowed to be worn by the opposite sex. Although clothing of men and women are different among Indo-Aryans, there is not a strict prohibition. Different branches of Christianity have more or less restrictive or permissive opinions concerning this issue. (Deuteronomy 22:5)* * * * * "Whoever has sex with an animal shall surely be put to death". "You shall not lie with any animal to defile yourself with it; neither shall any woman give herself to an animal, to lie down with it: it is a perversion". "If a man lies with an animal, he shall surely be put to death; and you shall kill the animal. If a woman approaches any animal, and lies down with it, you shall kill the woman, and the animal: they shall surely be put to death".Zoophilia is such a revolting and despicable practise that has never been heard to have happened among Roma, and even talking about such a thing is offensive. Zoophilia is strongly condemned by all schools of Judaism, without any objection. Zoophilia is a common issue among Indo-Aryans. Such a perverted relationship is not as punishable as having sex with outcastes! [Visnusmrti 5:40-44] Some temples in India (Khajuraho) are depicted with such themes! Indian sages boast to be born from animals; queens and even the Aryan gods indulged in zoophilia. [Manusmrti 10:69-72; Mahabharata Adiparvan 95; Ramayana 1:13:24.33; etc.] Zoophilia is strongly condemned by all Christian religions and branches. (Exodus 22:19; Leviticus 18:23; 20:15-16)* * * * * "Do not profane your daughter, to make her a prostitute; lest the land fall to prostitution, and the land become full of wickedness".Virginity before marriage is essential in Romany culture, and prostitution is strongly condemned. Roma parents would never consent in profaning their daughters. Virginity before marriage is required in Judaism, according to the biblical principle. Sacred prostitution has always been common among Indo-Aryans. [Matsya Purana 70:40-60; Mahabharata III:2:23] It is usual among some Indian tribes to sell the daughters for prostitution. Even though virginity is not always required, prostitution is not approved. (Leviticus 19:29)* * * * * "None of you shall approach anyone who are his close relatives, to uncover their nakedness".(Leviticus 18:6)Complete list of forbidden incest relationships: Leviticus 18:7-17; 20:11-21.Among Roma incest is forbidden. The relationships considered to be incestuous are exactly the same listed in the Mosaic Law, with the same exceptions, namely: it is incest any relationship with ancestors or descendants and with their spouses and siblings, with one's siblings and step-siblings, and with one's in-laws; while it is legal to marry cousins. Judaism forbids the relationships listed in the Mosaic Law, and allows marriage between cousins as it is not listed and is legal. Incest has always been very common among Indo-Aryans, and also their gods had sexual intercourse with their sisters or daughters, which is a tacit religious approval of such relationships. All kinds of incest are still very usual among Hindus. Christianity forbids the same relationships that are illegal for Jews and Roma, but having a controversy about allowing marriage between cousins.Marriage RulesMarriage is an obligation. A man without a wife is incomplete, as well as a woman without husband. Members of the Kris must be married. Elder married women may be also Kris members. Marriage is an obligation. A man without a wife is incomplete, as well as a woman without husband. Members of the Sanhedrin must be married (though only men). The woman is a belonging of her husband and has no real rights within the family. Women cannot have authority roles. Marriage is a recommended condition but not an obligation. Unmarried people may take part at the authority institutions. * * * * * "Yakov served seven years for Rachel. Yakov said to Lavan «Give me my wife, for my days are fulfilled»". "Thus shall you tell David, «The king desires no dowry except one hundred foreskins of the Pelishtim»".Romany Law establishes that the groom's family pays a dowry to the bride's family. The dowry for a widow or divorced woman amounts to a half of the dowry for a virgin. In origin, Judaism followed the scriptural patterns: The laws of the Sages established a payment by the groom (for a divorcee or widow half of the amount paid for a virgin) but said nothing about a dowry from the bride's family. Among Indo-Aryans, it is the bride's family that should pay a dowry to the groom's family. This practise was common to all Indo-European peoples, without exception. Being the largest number of Christians of Indo-European culture, in the past it was the bride's family that used to pay a dowry to the husband's. Today such a custom is almost no longer practised. (Genesis 29:20-21; 1Samuel 18:25)* * * * * "If a man entices a virgin who is not pledged to be married, and lies with her, he shall surely pay a dowry for her to be his wife, he shall pay money according to the dowry of virgins".According to Romany Law, when a man has dishonored a woman, he should anyway pay the dowry to her family. Runaway couples are considered legitimately married. Judaism applies the Bible pattern if such an event still occurs. There is no compensation for the virgin's honour. In Christianity, runaway couples are not accepted as legally married. (Exodus 22:16-17):* * * * * "«You shall not take a wife for my son of the daughters of the Goyim. You shall go to my country, and to Nachor my brother, and take a wife for my son Yitzchak»". "Yitzchak called Yakov and said: «You shall not take a wife of the daughters of the Goyim. Go to the house of Betuel your mother's father. Take a wife from there from the daughters of Lavan, your mother's brother»". "Every daughter of the children of Israel shall be wife to one of the family of the tribe of her father".Marriage among Roma is endogamic, within members of the same clan (group of families descending from a common progenitor who is usually recognizable within few generations). This is not a rigid rule, but still observed by the large majority of Roma. The Tribes of Israel are no longer recognizable, except Levites and the Kohanim, who are bond to endogamic marriage laws. Among Indo-Aryans marriage is rigorously exogamic. Although it must occur within the same caste, it is forbidden within the same tribe or clan - a paradoxical rule, considering the fact that incest is widely tolerated. Among Christians, the overwhelming majority of marriages are exogamic. (Genesis 24:3-4; 28:1-2 Numbers 36:8)* * * * * "Then shall the father of the young lady, and her mother, take and bring forth the tokens of the young lady's virginity to the elders".It is a rule that the tokens of virginity are shown to the assembly after the wedding. It is an old Jewish custom to present the proofs of virginity. There is no record of such a custom among Indo-Aryans. This custom is not practised by Christians. (Deuteronomy 22:15):* * * * * "When a man takes a wife, and marries her, then he write her a bill of divorce, and send her out of his house. When she is departed, she may go and be another man's wife. If the latter husband write her a bill of divorce, and send her out of his house, or if the latter husband die; her former husband, who sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination".Divorce is admitted in Romany society. It happens when the husband sends his wife out or else she goes away. Both can remarry. The wife cannot come back to her former husband again once she was married to another man. Judaism admits divorce according to the same biblic patterns. Divorce is not admitted among Indians. However, if it happens, there is no regulation that forbids the wife to return back to her former husband once she was married to another. Christianity is divided on this issue. Most Christians formally consider that divorced people cannot remarry, others admit remarriage. (Deuteronomy 24:1-4):* * * * * "If brothers dwell together, and one of them die, and have no son, the wife of the dead shall not be married outside to a stranger: her husband's brother shall take her to him as wife, and perform the duty of a husband's brother to her. It shall be, that the firstborn whom she bears shall succeed in the name of his brother who is dead, that his name not be blotted out of Israel".The law of levirate has been practised by Roma in the past. The definitive adoption of monogamy has rendered this rule hard to fulfil, as the brother of the dead husband is supposed to be still unmarried. However, alternative solutions have been framed to supply a descent to the childless couples. The law of levirate has been practised by Jews in the past. As well as it happened with Roma, it was the consolidation of monogamy that has caused this rule to be no longer practicable in most cases. Levirate existed among some Indo-Scythian groups; however, the brother of the dead husband had to marry another woman before the widow could marry him (another paradox, as the Indian family is monogamic! - the very reason that caused levirate to be vain among Roma is a requirement among Indians to render it valid). Levirate has never been taught to Christians, and if some peoples practised it, it was for their own cultural tradition. (Deuteronomy 25:5-6): Childbirth"If a woman conceives, and bears a male child, then she shall be unclean seven days; as in the days of her monthly period she shall be unclean. She shall continue in the blood of purification thirty-three days. She shall not touch any holy thing, nor come into the sanctuary, until the days of her purifying are completed. But if she bears a female child, [the period of purification is twice as long] ".Childbirth is impure and must occur outside Roma's dwelling place. Then, the mother is isolated with her child for seven days, followed by thirty-three days of less rigorous isolation. She cannot show herself in public unless she is called, she cannot attend religious services nor get in touch with any clean thing used by other people. The only difference with Mosaic Law is that the forty-day period of purification is the same for male or female child. Childbirth is impure and the mother is "niddah" for seven days if the child is male or fourteen days if the child is female. The additional thirty-three or sixty-six days observed during the Temple period have little application today, as they are related with the sacrificial system. Among Indians, childbirth conveys relative impurity for the mother, that stands aloof during ten days, being relieved of daily activities. Sometimes this period is extended to twelve days, but there is no record of any Indo-Aryan people keeping seven days plus thirty-three days. Christians have not any rule concerning impurity after childbirth, obviously a period of rest is kept by the mother as a biological need. (Leviticus 12:2,4,5) Death Rules"Until you return to the ground, for out of it you were taken. For you are dust, and to dust you shall return". (Genesis 3:19)Romany Law establishes that the dead must be buried with all the completeness of the body. Consequently, organs cannot be removed and autopsy must be avoided. To burn the dead is a great sacrilege. Judaism establishes that the dead must be buried with all the completeness of the body. Consequently, organs cannot be removed and autopsy must be avoided. To burn the dead is a great sacrilege. All Indo-Aryan peoples burned the dead (except Zoroastrians, that do not bury them either), and Indians still do so. The ashes are then spread in the river. Organ removal is allowed for donation. Christianity establishes that the dead should be buried. Organ removal for donation is generally accepted, as well as autopsy. * * * * * "He who touches the dead body of any man shall be unclean seven days: the same shall purify himself therewith on the third day, and on the seventh day he shall be clean: but if he doesn't purify himself the third day, then the seventh day he shall not be clean. Whoever touches a dead person, the body of a man who has died, and doesn't purify himself, defiles the tent of the Lord: because the water for impurity was not sprinkled on him, he shall be unclean; his uncleanness is yet on him".Death is impure, and all the close relatives of the dead are impure for seven days. The dead cannot be touched. During three days it is forbidden for them to bathe, comb, cut their nails or make themselves tidy (they can only use clean water to wash themselves, no soap). On the third day, they must wash themselves thoroughly and arrange their aspect, otherwise, they cannot do so until the seventh day. Death is impure, and all the close relatives of the dead are impure for seven days. The dead cannot be touched. The mourners cannot bathe, comb, cut their nails or make themselves tidy. This period is called shiva. Death conveys impurity to the dead's family for at least ten days, according to the caste they belong. It must be admitted that besides the difference in the number of days, the rules of mritakam (mourning period) are similar to those of Jewish shiva and Romany mourning. Christians do not have the concept of ritual impurity, and there are no special rules for the mourning period. (Numbers 19:11-13)* * * * * "This is the law when a man dies in a tent: everyone who comes into the tent, and everyone who is in the tent, shall be unclean seven days. Every open vessel, which has no covering bound on it, is unclean. For the unclean they shall take of the ashes of the burning of the sin offering; and running water shall be put thereto in a vessel: and a clean person shall take hyssop, and dip it in the water, and sprinkle it on the tent, and on all the vessels, and on the persons who were there, and on him who touched the bone, or the slain, or the dead, or the grave: and the clean person shall sprinkle on the unclean on the third day, and on the seventh day: and on the seventh day he shall purify him; and he shall wash his clothes, and bathe himself in water, and shall be clean at even".When death happened in Roma's dwelling place, all the food present in the house (in reference to "every open vessel") is defiled and should be thrown away. On the third day, the house is purified by burning incense (in reference to "the ashes of the burning of the sin"), and a virgin (clean person) sprinkles running water. This ceremony is repeated on the seventh day. Food is brought to the mourners by relatives or friends from another dwelling place. Since the sacrificial system is related with the Temple, the rules connected with it are not obligatory, consequently, the purification on the third day is not accomplished. Relatives and friends have to bring meals to the house where shiva is kept. During the ten-day mourning period, friends and relatives bring meals to the mourning family. As they burn the body of the dead, they sprinkle water on the ashes. The house is purified on the eleventh day with a religious ceremony. Christian mourning customs vary according to the church or denomination, and cultural traditions. No Mosaic rules are observed. (Numbers 19:14-19)* * * * * Mourning period customs: mourners stay at home, sit on low stools, cover the mirrors, do not use oils, perfumes or any kind of cosmetics, do not wear new clothes, do not listen to music, nor take photographs, nor watch television, do not paint, cannot cook and cannot greet people. Mourning period customs: mourners stay at home, sit on low stools, cover the mirrors, do not use oils, perfumes or any kind of cosmetics, do not wear new clothes, do not listen to music, nor take photographs, nor watch television, do not paint, cannot cook and cannot greet people. Mourning period customs: mourners stay at home, sit on the floor, avoid looking on the mirror, do not use items for personal adornment nor wear garish clothes, do not watch television, cannot give or receive gifts, nor participate in public activities. The first seven-day period is closed with a remembrance ceremony, then mourning is extended until the thirtieth day; they may bathe and comb, but not cut their hair or nails, nor listen to music or watch television, and must not wear new clothes. On the thirtieth day, mourners should celebrate a remembrance to close the strict mourning period. After the end of shiva, mourners keep sheloshim until the thirtieth day; during this period they may leave the home, wear shoes and bathe, but not cut their hair or nails, nor listen to music or watch television, and must not wear new clothes. On the thirtieth day, mourners should go to the gravesite and place a stone on top of the grave marker. A memorial service is held on the thirty-first day, or the eleventh day after the dead body was burnt. There are various rituals, among which the offering of pinda (rice balls).Afterlife"For to him who is with all the living there is hope; for a living dog is better than a dead lion. For the living know that they will die, but the dead do not know anything, neither do they have any more a reward; for the memory of them is forgotten; neither have they any more a portion forever in anything that is done under the sun". "But now he is dead, can I bring him back again? I shall go to him, but he will not return to me". Romany belief is that death is definitive and that there is no return. The idea of transmigration of the soul is absolutely unconceivable and even repulsive. The soul goes to definitive dwelling after death, either Paradise (Roma, unless they have been declared impure, and righteous Gadje), or damnation. Jewish belief is that death is definitive and that there is no return. The idea of transmigration of the soul belongs to some Kabbalistic branches, but is not based on the Bible. The soul goes to definitive dwelling after death, either Paradise (Jews, unless they have been wicked, and righteous Goyim), or damnation. All Indo-Aryan peoples believed in reincarnation, and Indians still do. They think that the soul takes another body, either human or animal. Christian belief is that the soul goes to judgement after death. (Qohelet 9:4-6; 2Samuel 12:23) Purity and Impurity Rules"You are to make a distinction between the holy and the common, and between the unclean and the clean".Romany patterns of purity and impurity are called "marimé", and are close to Mosaic rules. (see: marimé) Jewisn patterns of purity and impurity are known as "kashrut", regulated not only by Mosaic rules but also by Rabbinic institutions. Indo-Aryans do also distinguish between ritual purity and impurity, but their patterns differ from those of Jews and Roma. Christians do not recognize ritual impurity (groups that do so are labeled as "Judaizers"). (Leviticus 10:10)* * * * * "Speak to the children of Israel, and tell them, 'When any man has an issue from his body, because of his issue he is unclean... every bed whereon he lies shall be unclean; and everything he sits on shall be unclean... whatever saddle he rides on shall be unclean... whoever touches anything that was under him shall be unclean... If any man has an emission of semen, then he shall bathe... If a woman has an issue, and her issue in her flesh is blood, she shall be in her impurity... everything that she lies on in her impurity shall be unclean; everything that she sits on shall be unclean... whoever touches her bed or anything whereon she sits shall be unclean..."(Leviticus 15:2-23)Romany rules of human impurity are based on the Mosaic Law. In fact, emissions of substances from the lower body are impure, and whatever gets in touch with them. Consequently, since such emissions are likely to happen when sleeping, the act of sleeping is regarded as impure, and also the beds, as well as the seats and the garments that cover the lower body. When Roma wake up, the first thing to do is to wash oneself (Roma do not greet anybody until they have not washed themselves after having slept, as being still impure it is a lack of respect). Emissions from the mouth and the upper body are pure. Modern Judaism emphasizes the character of impurity of semen and menstruation, that require purification, which is performed through mikveh (ritual bath). Other emissions are of less importance; anyway, the first thing a Jew must do after waking up from sleeping is to wash his/her hands. Among Indians there is also the distinction between pure and impure body parts and issues, but according to different patterns: for example they regard impure several pertinences of the upper body like hair, tears, substances issued by ears, nose and mouth, and even eating! (but cow's dung and urine are pure...). "If one issues semen, whether it is a little or a lot, in sleep or while awake, he should touch it and should take the semen with his thumb and ring finger and rub it between his breasts or brows..." (Brhadaranyaka Upanisad 6:4:4-6). Further comments on the purity patterns for Indo-Aryans are superfluous. There are no ceremonies of purification among Christians. * * * * * "You shall therefore make a distinction between the clean animal and the unclean, and between the unclean fowl and the clean: and you shall not make yourselves abominable by animal, or by bird, or by anything with which the ground teems, which I have separated from you as unclean for you". "Notwithstanding, you may kill and eat flesh within all your gates, after all the desire of your soul, according to the blessing of the Lord your God which he has given you: the unclean and the clean may eat of it; only you shall not eat the blood; you shall pour it out on the earth as water".Roma consider that animals are either pure or impure, although their classification is different from the Jewish one (Written Torah was lost by the Lost Tribes). However, they have tried to keep this observance by logical patterns: for instance, dogs and cats are marimé because they lick themselves; horses, donkeys and any animal used for riding is impure because people sit on them; animals that eat flesh are impure, and so on. Impure animals cannot be eaten. Most Roma still reject meat which is not bloodless. Roma are quite fond of meat, mainly beef, and there are no drinking restrictions. Kashrut in Judaism is a distinctive sign, and the classification of those animals that may be eaten and those that cannot be eaten is still known thanks to the existence of the Written Torah. By tradition, Indians do not eat any kind of flesh, including fish, but those that do eat, try to avoid beef. Consequently, the ideal diet is vegetarian. They consider wine and alcoholic beverages to be impure, and many of them also avoid tea and coffee. Most Christians do not follow dietary rules (connected with religious precepts). (Leviticus 20:25; Deuteronomy 12:15-16)* * * * * "You shall have a place also outside of the camp, where you shall go forth abroad".(Deuteronomy 23:12)Among Roma, the camp is pure, by which the physiological needs must take place outside the dwelling place. In modern houses, the rest room has a separate status and is built outside, when possible. In Judaism, the rest room is the only one in the house that has a separate status, and no mezuzah is placed on its entrance. Among Indo-Aryans, there was not any separate place for one's physiological needs, as there is not a "public domain outside". Among Christians, the rest room has to do with privacy, but not with impurity.
Miscellaneous Traditions and Customs"I will give this people favor in the sight of the Egyptians, and every woman shall ask of her neighbor jewels of silver, jewels of gold, and clothing; and you shall put them on your sons, and on your daughters. You shall despoil the Egyptians. The children of Israel did according to the word of Moshe; and they asked of the Egyptians jewels of silver, and jewels of gold, and clothing. The Lord gave the people favor in the sight of the Egyptians, so that they let them have what they asked. They despoiled the Egyptians".Romany tradition explains that the custom of "mangel" (asking items from Gadje) comes from an ancient commandment from God. There is not any other source from which such a particular precept might be found except the Bible verses reported here. Beyond the fact that one may be a believer or not, Roma almost always achieve in finding "favor" from Gadje to obtain what they ask for... As it is an event considered to be unique in history, for a determinate purpose, such custom is not practised in Judaism. There is not any reference among Indo-Aryan peoples having such a tradition. Christianity does not encourage such kind of activity. (Exodus 3:21,22; 12:35-36)* * * * * "They shall take some of the blood, and put it on the two doorposts and on the lintel, on the houses... For the Lord will pass through to strike the Egyptians; and when he sees the blood on the lintel, and on the two doorposts, the Lord will pass over the door, and will not allow the destroyer to come in to your houses to strike you".Roma used to paint the doorposts of their shelters (or the main posts of the tents) with animal blood in some special occasions, or when going out for a trip, as a protective sign to ban the entrance to the "angel of death". As it is an event considered to be unique in history, for a determinate purpose, such custom is not practised in Judaism. There is not any reference among Indo-Aryan peoples of any similar event or tradition. There is not such a tradition among Christians. (Exodus 12:7,23)* * * * * "It happened at the time of the offering of the evening, that Eliyahu the Prophet came near, and said, Lord, the God of Avraham, of Yitzchak, and of Yisra'el,... Then the fire of the Lord fell, and consumed the burnt offering, and the wood, and the stones, and the dust, and licked up the water that was in the trench". "It happened, as they still went on, and talked, that behold, there appeared a chariot of fire, and horses of fire, which parted them both apart; and Eliyahu went up by a whirlwind into heaven".Roma are particularly sensitive towards lightning and thunder. When these natural phenomena arise, they invoke Prophet Elijah to calm the storm. Prophet Elijah indeed, is recognized as the one who has dominion over Baal (that was the god of thunderbolt, whom Elijah defeated with God's lightning that set fire to the altar). Elijah was also taken to heaven by a fire whirlwind. This Bible story has no parallel in any tradition. Elijah in Judaism is known as the "Prophet of fire", because of his connection with lighning and fire in many occasions during his life. Among Indo-Aryans, the thunderbolt is an attribute of Indra, that corresponds to the Canaanite Baal - exactly the opposite to Prophet Elijah! Even though Elijah is a Bible character, he is not usually taught in churches and is not associated with fire or lightning among Christians. (1Kings 18:36,38; 2Kings 2:11)* * * * * "You shall give the firstborn of your sons to Me".Roma consider the firstborn son to be a special blessing for the family. The firstborn son is regarded as a special blessing for the couple in Judaism. There is not such a special status for the firstborn son among Indians.Some Christians consider the firstborn son a special blessing. (Exodus 22:29)* * * * * "You shall not cut the hair on the sides of your heads, neither shall you clip off the edge of your beard".Most Roma are still recognizable by their whiskers, which they keep as a tradition originated in a commandment. Orthodox Jews let their sidelocks of hair grow ("pe'ot") in observance of this commandment. There is no such a tradition among Indo-Aryans. There is no such a tradition among Christians. (Leviticus 19:27)* * * * * "A wise man's heart is at his right hand, but a fool's heart at his left".(Qohelet 10:2)Among Roma, the left hand is related with the public domain, the realm of the Gadje, and by this reason is connected with impurity, although both hands are transitional and need purification every time they have to fulfil impure needs. In Judaism, the left hand is related with the public domain (reshut ha-rabim), the realm of the Goyim, and symbolizes impurity and alienation from God.Among Indo-Aryans, the left hand is considered impure. However, it is not related with public domain or the others' realm. Among Christians the difference between right and left is not connected with purity, but rather with good and evil. * * * * * "You shall not eat of anything that dies of itself: you may give it to the foreigner living among you who is within your gates, that he may eat it; or you may sell it to a foreigner: for you are a holy people".(Deuteronomy 14:21)Roma cannot eat animals that had not been killed with that purpose. Even though hospitality rules require that impure food (like an animal died of itself) will not be offered to Gadje either, the application of this rule is expressed by the separation of dishes and cups that are arranged to offer food and drink to Gadje. No Jew would offer an animal died of itself to Goyim, as this Bible rule was intended for peoples that had such a custom; however, non kosher food may be given to non-Jews, if it is acceptable for them. By tradition, Indians do not eat any kind of flesh because they cannot kill animals, however, some of them accept eating those animals that died by natural causes. Christians cannot eat animals that had not been killed. * * * * * "You shall not go up and down as a slanderer among your people".(Leviticus 19:16)Slander is considered a very serious fault among Roma. The offender may be taken into judgment by the Kris. Although slander is generally condemned in every culture, the Romany concept is identical with lashon ha-ra'a in Judaism. Slander is commonly known as lashon ha-ra'a in Judaism, and is a very serious offense that can be hardly forgiven. Slander is considered a wrongdoing, mainly against religious values. Slander is condemned, but not with the emphasis as it is in Romany and Jewish Law. * * * * * "For these nations, that you shall dispossess, listen to those who practice sorcery, and to diviners; but as for you, the Lord your God has not allowed you so to do".(Deuteronomy 18:14)"Yosef said to them, «What deed is this that you have done? Do not you know that such a man as I can indeed divine?»".(Genesis 44:15)Contrary to popular belief, Roma do not believe in divination, but they use this practice for the Gadje that do listen to them! Roma indeed do not "listen to diviners", but consider this as a kind of prophetic gift they have to deal with Gadje. The kind of divination that Roma know is based on Tarot and Kabbalah, while they have no idea of Indian fortune-telling methods. Even though it was forbidden, divination was practised in ancient Israel, mainly in the Tribes that were deported to Assyria, Media and India. Jewish magics have been derived mainly from Kabbalah. Tarot is very likely of Jewish origin, probably related to the theraphim and with the Hebrew alephbet. Ancient Indo-Aryans were quite superstitious and even today most of Indians are among those that listen to soothsayers and diviners. There are many sorcery schools and disciplines, based on patterns quite different from those known by Roma. Christians must not listen to diviners, however, fortune-telling has always found clients among them. The facts exposed in this comparison table are not all; many other details are still to be mentioned as further evidences that confirm beyond any doubt the true origin of Roma. It is natural that an exiled people acquires some elements from the dominant culture within which is dwelling, even more when such sojourn endures for centuries. However, almost nothing of the Indian character (if anything at all) has been adopted by Roma during a stay that may have lasted five to fifteen centuries. Romany language is the only element that connects Roma with their past exile in India. A shorter period of sojourn in Spain has been enough for Kalé Roma to adopt Spanish language as their own, as well as most Hungarian Roma speak Magyar instead of Romany, and many other groups (actually, more than half Roma do not know Romany language), but they are anyway genuine Roma ‒ obviously, what makes them to be Roma is not their language, but their culture, and as it has been shown, nothing of Romany culture may be ascribed to an Indo-Aryan origin. Roma usually have a Gypsy name besides their civil name; in spite of the Indic background of Romany language, there is not a single Romany name that may be traced to India! Not even in the oldest documents reporting their arrival in Europe. In fact, they already had Bible names in that time. A large number of Romany names are Hebrew, others are Greek, Russian, Spanish, Hungarian, Persian, which is understandable as such names were taken from the countries where they dwelled... but where did they learn the Hebrew names? Most of these names are not common among Europeans. Another not negligible fact has to do with the regrettable practice of bullfighting: many of the famous toreros are Roma, as such a tradition does not contrast with the main patterns of Romany culture ‒ on the contrary, Roma would never kill a horse! The ritual of bull sacrifice was Israelite (Numbers 15:8; Judges 6:25-26; 2Samuel 6:13; Job 42:8; etc.), and the bull was also the emblem that Israelites chose to represent God (Exodus 32:4), later reintroduced by the separated Kingdom of Israel (1Kings 12:28). Bullfighting was practised by some Mithraist peoples of the Middle East, but never in India, and some elements in Romany tradition may be traced back to a sojourn in Persia before they reached India (because these elements are of Zoroastrian influence, not Islamic). Even though Indians do not kill animals, ancient Indo-Aryans and the Scythians of India practised horse sacrifice, but never any bovine was slaughtered! Roma's favourite food is beef, but they would never eat horse or kill one; Indo-Aryans would never kill a bovine, but in ancient times, they slaughtered horses... Details like these abound. It is also an undeniable fact that Roma have never felt any kind of attraction for India, and that they have not been interested in going there until they were told that they came from that land. Yet, Roma do not feel at home in a country having such a different and contrasting character. Honest scholars should review their theories before insisting in what is untenable and incoherent. Instead of stopping their research at a certain point in history, they should go further back with the historic events to ancient times, research about the peoples that arrived in India from the Middle East, why they settled there and how they lived there ‒ being a land where they found no persecution, it is natural that Roma established there until the situation was no longer good, in the same way as today many Roma settled in the United States or Brazil and it is very unlikely that they will leave those countries unless the situation turns negative and threatening for their survival.

Thursday, September 22, 2016

ROMA~Gypsy~Americans

So you think it’s cute to call yourself “Gypsy” just because you take a road trip?

If you or someone you know is like this too then YOU/THEY need to educate yourself.
Many true gypsies Rom’s are taking notice and openly challenging this bias and prejudice!

ROMA~Gypsy~Americans

Overview

The term Gypsy derives from Egyptian, reflecting a mistaken assumption of the origins of the people who refer to themselves as the Roma. Ethnic Gypsies are the descendants of diverse groups of people who were assembled in northern India as a military force to resist the eastward movement of Islam. Over the centuries, they moved westward into Europe and northern Africa, adapting their language and culture in their migrations. Gypsy Americans represent family groups from England (Romnichals), Eastern Europe (the Rom, subdivided into Kalderash, Lovari, and Machvaya), Romania (Ludar), and Germany. They sometimes entered the United States after residing in other parts of the western hemisphere for a period of time. An accurate estimate of their numbers is difficult to achieve. If counted in a census at all, it is typically by their country of origin. Estimates of the total population of ethnic Gypsies in the United States range from fewer than 100,000 to one million.

HISTORY

The Rom linguist W. R. Rishi gives the etymology of Rom from the Sanskrit Rama, with meanings that include "one who roams about." The number of Persian, Armenian, and Greek terms in the various Romani dialects reflect their migrations, just as those related to Sanskrit and Hindi point to their common origin. Although a Persian story has been cited as proof they came from a single caste of entertainers, more recent evidence, including blood-type research, points to a gathering of diverse peoples in the Punjab region of India to form an army and its support groups to counter Muslim invaders. In the eleventh century some of this group moved north through Kashmir and west into Persia. After some generations they pushed on to Armenia, then fled Turkish invaders by entering the Byzantine Empire. By the thirteenth century they reached the Balkan Peninsula; Serbian and Romanian terms came into their language. Thereafter they split into smaller groups that dispersed throughout Europe, absorbed cultural and linguistic influences of their host countries, and developed differences that persist among Gypsy subgroups today.The Roma had reached Western Europe from regions dominated by the feared Ottoman Empire. Their language and appearance set them apart from the resident populations; they repeatedly suffered harassment or worse at the hands of the local majority. Such treatment likely encouraged their traditionally nomadic way of life. Eventually Europeans used "Gypsies" or related words to name not only a particular ethnic group of people, but also other groups of people, unrelated by blood, whose traveling lifestyles made them resemble ethnic Gypsies. For the most part, Gypsies kept to themselves as a people; however, as Matt Salo suggests in his introduction toUrban Gypsies, "The existence of a number of Gypsy-like peripatetic groups, some of which (such as British Travellers) have intermarried with Gypsies ... complicate our attempts at classification" of who should not count and who should count as Gypsies. Although purists tend to define the group narrowly, loose classifications of ethnic Gypsies include all nomads who live and identify themselves as Gypsies.The two groups of Gypsy Americans about whom scholars know the most are the Rom and the Romnichals. Many of the Rom came to the New World from Russia or Eastern or Central Europe; the Romnichals came from Great Britain. Although these two groups have much in common, they also are divided by the cultural differences and prejudices between Great Britain and Eastern Europe. The Romnichals came to the United States earlier than the Rom, and ran successful horse-trading operations in New England. The Rom arrived in the United States during the late nineteenth century. It is uncertain how many Gypsies are in the United States because many Gypsies' entry was undocumented, and others were recorded by their country of origin and not as Gypsies. The Roma-sponsored Patrin website explains, "Many Roma themselves do not admit to their true ethnic origins for economic and social reasons." Most chillingly, the Nazis rounded up and killed one million Gypsies during World War II.Almost all Gypsies in the United States originated from some part of Europe, although there are a few small groups from elsewhere, such as parts of Asia. Some "black Dutch," from Germany, the Netherlands, and Pennsylvania, intermarried with Romnichals and are counted as Anglo-Americans. Besides the Eastern Europeans who make up the large group of Rom, there are in the United States two other large groups of Gypsies: the Baschalde (from Slovakia, Hungary, and Carpagia), who may number close to 100,000; and the Romungre (from Hungary and Transylvania) who may number as many as 60,000. There are also some Horchanay, who are historically Muslims from the South Balkans, and a small population of Sinti Gypsies, who came from Northern Europe—Germany, Netherlands, France, Austria, Hungary—where they, like other Gypsies, were targets of the Nazis. There are also Bosnian and Polish Gypsies present in the United States. Within the category of Rom Gypsies, there are several subgroups in the United States, such as the Kalderash and Machwaya. One of the most recent immigrations of a Gypsy group is that of the Lovara, which arrived in the 1990s. There are also a few small groups of Rumanian Ludar, who may be Gypsies, in addition to the population of Gypsy Americans who emigrated from the Gypsy stronghold within the nation of Romania.

IMMIGRATION WAVES TO THE UNITED STATES

Gypsies have come to the United States for reasons similar to those of other immigrants; however, since European powers have tended to oppose Gypsies, this hostility has hastened Gypsy emigrations. According to Sway, "Gypsy deportations from England, France, Portugal, and Spain created the genesis of Gypsy life in the New World." Gypsies' social marginality left them little institutional power in Europe. Sway adds that England deported some Gypsies to Barbados and Australia, and by the end of the seventeenth century, every European country with New World holdings followed the practice of deporting Gypsies to the Americas.Suspicion between Gypsies and established institutions also spurred Gypsy emigration. Christian churches of Europe attacked Gypsy fortune-tellers, prompting deportations. Sending Gypsies home was not an option—no nation welcomed them since their origin in India was unknown to the Western world until the eighteenth century. Near the end of the nineteenth century, Eastern European emigrants spread throughout Europe and the Western Hemisphere; within this mass movement came the biggest immigrant waves of Gypsies to the United States.Although Europeans have historically treated Gypsies poorly, Gypsies tended to fare better in Western Europe than in Eastern Europe, where they suffered the extremes of racial prejudice, including enslavement. Still, the Roma hoped to escape social oppression in the New World. Of Gypsies deported to South American colonies, some migrated North. Some Gypsies were annexed into America with territory itself: for example, Napoleon transported hundreds of Gypsy men to Louisiana during the two-year period before selling the Louisiana Territory to the United States in 1803. More recently, toward the end of the twentieth century, the collapse of Communism in Eastern Europe has enabled Gypsies to emigrate more freely, at times with renewed harassment as incentive, bringing new waves of Eastern European Gypsies to the United States.

SETTLEMENT PATTERNS

The traditional stereotype of the Gypsy is the wanderer, and some modern Gypsy Americans continue to travel in pursuit of their livelihoods. Rather than wander, they tend to move purposefully from one destination to another. Historically, some families have reportedly traveled in regular circuits, often returning to the same places; others have ranged more widely, following no set route. Awareness of the best cities, small towns, or rural areas as markets for their services has guided all travel. A group might camp for weeks, sometimes months, at especially productive urban areas, returning to these spots year after year.Gypsy Americans might maintain a sequence of home bases; they often live in mobile homes, settling indefinitely in a trailer park. They may tear down walls or and enlarge the doorways of their homes to combine rooms or make them larger to create a wide open space suitable for the large social gatherings that occur in Rom homes. In Urban Gypsies, Carol Silverman noted that Gypsies frequently pass along the houses, apartments, or trailers that they modify to a succession of Gypsy families. While some Gypsy Americans travel to make their living, others pursue settled careers in a variety of occupations according to their education and opportunities.The Gypsy population has been participating in American migrations from countryside into cities. Yet estimates tend to support that the Gypsy American population at any given time is evenly divided between urban and rural areas. Generally, as noted by Silverman, the urbanization of the Rom began as early as the end of the eighteenth century when various groups began to spend the winter months camping in vacant lots on the outskirts of cities, and intensified when "a large number of Rom flocked to the cities during the 1920s and 1930s to take advantage of various relief programs, and remained there because of gas rationing and because of increasing business opportunities within the city."Because Gypsies tend to follow economic opportunities, the most populous cities, such as Los Angeles, San Francisco, New York, Chicago, Boston, Atlanta, Dallas, Houston, Seattle, and Portland, have the largest concentrations of Gypsies. Currently, there are Romnichal strongholds of very conservative Gypsies who reside in Texarkana, southern Arkansas, and other predominantly rural regions. Gypsies also have joined American movement westward. Many live in California.

CONTINUED HARASSMENT

Gypsy Americans who can do so often travel to other parts of the Western Hemisphere and to Europe. Many repeatedly visit certain places as part of a set route, including places where their kinfolk lived for generations. Gypsy Americans largely consider Eastern Europe their peoples' home. "In 1933 at the first International Conference on Gypsy Affairs held in Bucharest, Romania," stated Sway, "the United Gypsies of Europe asked for a piece of land in Bucharest where Gypsies in trouble could settle. Later in 1937, Janus Kwiek, the 'Gypsy King of Poland,' asked Mussolini to grant the Gypsies a strip of land in Abyssinia (present-day Ethiopia) so they might escape persecution in various host societies."Many Americans have romanticized Gypsies as exotic foreigners. Some Americans draw on the supposedly romantic appeals of Gypsy traditions—especially traditions of dancing and music-making, lives on the road, and maintaining a traveling culture. Often, established Americans maintain or adopt European prejudices against Gypsies and treat Gypsy immigrants poorly. Just as Europeans have often attributed the fortune-telling skills of Gypsies to "black magic," Gypsy traders have been accused of fencing stolen goods, and of stealing their goods themselves. Laws attempting to deter, prevent, and punish fortune-tellers and thieves in America have singled out Gypsy Americans. According to Sway, until 1930, Virginia legally barred Gypsies from telling fortunes. And in New Jersey in the middle 1980s, special regulations and licensing requirements applied to Gypsies who told fortunes. Gypsy households have been labeled as "dens of thieves" so that charges brought against one resident may apply to any and all. In Mississippi in the middle 1980s, such application of liability "jointly-and-severally" is law. There have also been cases in the Pacific Northwest. As recently as the 1970s, New Hampshire expelled some Gypsies from that state on the grounds merely that they were Gypsies.The fearsome shadow of attempted genocide of Gypsies in Europe still menaces Gypsies. Gypsy Americans are concerned about worsening oppression of fellow Gypsies, most severely in Eastern Europe. This concern is understandable in light of the first two genocidal massacres: during World War I Turks killed Gypsies and Armenians; and during the Holocaust, Nazis massacred Gypsies alongside Jews. Because too few people know about the Gypsy victims of the Nazis, Gypsies advocate public recognition of that loss. They attempt to draw attention, too, to the current plight of Eastern European Gypsies. Though the collapse of Communist regimes—especially that of Ceauşescu, which conducted sterilizations and other genocidal persecutions of Gypsies—has alleviated some of the worst oppression, "ethnic cleansing" in Eastern Europe is a cause for Gypsy concern.

Acculturation and Assimilation

Gypsies have repeatedly shown the ability to adapt without surrendering the essence of their culture. Traditional Gypsy Americans continue to resist the inroads of acculturation, assimilation, and absorption in the United States. Even groups such as the Gitanos or Romnichals, despite having lost most of their original language, still maintain a strong sense of ethnic identity and exclusiveness. A major issue facing Gypsy Americans since the 1980s is a worldwide Christian Fundamentalist revival that has swept up Gypsies around the world. As masses of Gypsies practice versions of Pentecostal Christianity, currents of Gypsy culture may be undergoing a sea-change.Gypsies maintain a powerful group identity, though. Their traveling itself sets them apart from other cultures, as does their common rejection of international borders. Another area of difference from mainstream America is attitude toward formal, public schools. Until recently, many Gypsies sent their children to schools only until the age of ten to keep them from being exposed to alien practices and teachings.Prejudice against Gypsies has strengthened their isolation. One might suppose that economic interactions would dispel the insularity of Gypsies, if insular social techniques did not pull Gypsies together. These opposing tensions give Gypsies a flexible identity. Gypsy people may seem split between their business life, which focuses outwardly on non-Gypsies, and on the other hand, their social life, which focuses inwardly on only Gypsies. Nevertheless, as Silverman noted, some Gypsy Americans may present themselves as Puerto Ricans, Mexicans, Armenians, Greeks, Arabs, and as other local ethnics in order to obtain jobs, housing, and welfare.Contemporary urban Rom usually live interspersed among the non-Gypsy population, establishing ofisi (fortune-telling parlors, one means of livelihood) in working areas or in their homes. Their businesses may make many Gypsies seem quite assimilated, and at other times the same Gypsies may seem very traditional. Gypsies have tended to maintain two distinct standards of public behavior, one among themselves, another among outsiders, and Sway pointed to a "form of body language and interactional style" that Gypsies often use when interacting with non-Gypsies. "A Gypsy's very survival among non-Gypsies often depends on his [or her] ability to conceal as well as exaggerate his Gypsiness at appropriate times," observed Silverman. For example, an appropriate time for a Gypsy to play to stereotype is while performing as a musician or fortune-teller for audiences who are known to value Gypsies' exoticism. On the other hand, Silverman added that "a large part of behaving appropriately as a Gypsy involves knowing when to conceal one's Gypsiness." By passing as someone from a less stigmatized group, one can circumvent anti-Gypsy prejudice. For many, noted Silverman, "the process of boundary crossing [is] a performance strategically enacted for survival."Gypsies and non-Gypsy Americans have subjected each other to prejudices. To many Americans, Gypsy Americans seem to be sinister foreigners. To the Gypsies, Sway observed, "non-Gypsies seem cold, selfish, violent," as well as defiled or polluted. However, because Gypsies depend economically on non-Gypsies as customers for their services, they cannot afford to isolate themselves physically from non-Gypsies. Instead, social techniques enable Gypsies to maintain their cultural separateness from the people near whom they live, and with whom they do business. Basically, these techniques consist of taboos. A Gypsy court system enforces the taboos, to effectively limit social interactions with non-Gypsies. Gypsy Americans may bend their taboos by eating in a restaurant with non-Gypsies, and then attend to the taboos by remarking that some uncleanliness made them sick or unlucky.

IMAGES OF GYPSY AMERICANS

Stereotypes of Gypsies have focused on their nomadism, fortune-telling, and their trading. Non-Gypsies have stereotyped Gypsies, their cultures, and their skills as exotically different at best, but often much more offensively. As a result, English-speakers say that to defraud, swindle, or cheat someone is to "gyp" them. This sensational image of Gypsies as criminals does not find support from statistical analysis of court records, since conviction rates of Gypsy Americans seem to be lower than rates of other ethnic Americans for rape and murder; and the conviction rate of Gypsies for theft is no higher than the rate for other Americans. However, Hancock pointed out in his The Pariah Syndrome that the association of Gypsies with crime goes deep and is sometimes justified since Gypsies have resorted to theft as a means of survival; but "much of it is not justified, however, and is the result of exploitation of a stereotype by a popular press which is less interested in the honest Gypsies."Western stereotypes of Gypsies as criminals arose when Gypsies first entered Europe. Confusion reigned over Europe's attempts to know who the Gypsies were. Matt Salo stated in his introductory essay to Urban Gypsies that "many early [European] accounts describe Gypsy bands as conglomerations of various segments of the underclass of society," adding that Gypsies were widely thought to be "a motley assemblage of rogues and vagabonds." European Christians, especially, tended to believe that dark-skinned people were evil. Sway suggested that because the Gypsies were dark, strangely dressed, and spoke a language believed to be "a kind of gibberish used to deceive others" lent credence to the fear that they were spies for the Turks and enemies of Christendom.Many Europeans and Americans have romanticized Gypsies in literature, music, and folklore; part of the strength of the Gypsy-figure's appeal was that s/he seemed free from the constraints of life in contemporary industrial society. This stereotypical figure's popularity has captured audiences and helped to conceal ethnic Gypsies. In addition to their supposed criminality and freedom, the Gypsies have been portrayed as beautiful, loose, loose-bodied, flexible, and insolent—as in British novelist D. H. Lawrence's portrayal of a Gypsy man in The Virgin and the Gipsy, first published in 1931. Desire for the other tends to represent itself culturally as the other's desire; as Hancock notes, "Gypsy womenA gypsy wedding party poses for the camera in this 1941 photograph.have long been represented as sexual temptresses, and Gypsy men as a sexual threat to non-Gypsy women, in both song and story."Conversely, the roles of non-Gypsies as customers for some Gypsy businesses have contributed to Gypsies' negative stereotypes of non-Gypsies. To fortune-tellers non-Gypsies tend to seem depraved. "Many regular customers are lonely, mal-adjusted, or both," wrote Sway. "They reveal aspects of gaje (non-Gypsy) life to the fortune-teller which sound deviant to her; in turn, she tells her family everything she has heard."Until relatively recently, when some Gypsy activists and scholars have begun to try to present their people in a better light, stereotypes faced little or no opposition. Gypsies had little basis of trust for attempts to reveal how they "really" are, and lacked the resources to publish denials of specific claims. However, many Gypsy Americans now are actively trying to debunk oppressive stereotypes of Gypsies and promote a new public image. The film, King of the Gypsies, which was "suggested by" the best-selling book by Peter Maas, focuses on the squalor of Gypsy life from the perspective of a Gypsy-born boy who reviles Gypsies. Gypsies have protested the inaccurate and garish portrayals in this film. At the other end of the film spectrum is Latcho Drom— a "musical journey from India to Iberia, a seamless anthology of Gypsy music as played by an assortment of professionals on a variety of stringed instruments—sitars, zithers, violins, guitars—against means of percussion that range from small drums to brass vases to paired spoons to castanets," wrote J. Hoberman ( Village Voice, July 26, 1994, p. 47). "The vocals are as wailing and soulful as the rhythms are hypnotic and infectious." Community scenes feature children in Istanbul; an old man sings of the fall of Ceauşescu; a woman sings a lament of Auschwitz. The film ends in Western Europe, with singers, players, and dancers performing in France and Spain.

TRADITIONS, CUSTOMS, AND BELIEFS

Gypsies' patterns of kinship structures, traveling, and economics characterize them as an ancient people who have adapted well to modern society. Much scholarship on U.S. Gypsies treats only the Rom; and although other groups differ in some ways, Silverman states that the folk belief or folk religion of all ethnic Gypsies consists mainly of "the taboo system, together with the set of beliefs related to the dead and the supernatural."Gypsy taboos separate Gypsies—each group of Gypsies—from non-Gypsies, and separate the contamination of the lower half of the adult Gypsy's body (especially the genitals and feet) from the purity of its upper half (especially the head and mouth). The waist divides an adult's body; in fact, the Romani word for waist, maskar, also means the spatial middle of anything. Since a Gypsy who becomes polluted can be expelled from the community, to avoid pollution, Gypsies try to avoid unpurified things that have touched a body's lower half. Accordingly, a Gypsy who touches his or her lower body should then wash his or her hands to purify them. Similarly, an object that feet have touched, such as shoes and floors, are impure and, by extension, things that touch the floor when someone drops them are impure as well. Gypsies mark the bottom end of bedcovers with a button or ribbon, to avoid accidentally putting the feet-end on their face.To Gypsies, it seems non-Gypsies constantly contaminate themselves. Non-Gypsies might neglect to wash their hands after urinating in public restrooms, they may wash underwear together with face towels and even tablecloths, or dry their faces and feet with the same towel. According to Silverman, when non-Gypsies move into a home, "they often replace the entire kitchen area, especially countertops and sinks, to avoid ritual contamination from previous non-Gypsy occupants."Taboos apply most fully to adult Gypsies who achieve that status when they marry. Childbearing potential fully activates taboos for men and especially for women. At birth, the infant is regarded as entirely contaminated or polluted, because s/he came from the lower center of the body. The mother, because of her intensive contact with the infant, is also considered impure. As in other traditional cultures, mother and child are isolated for a period of time and other female members will assume the household duties of washing and cooking. Between infancy and marriage, taboos apply less strictly to children. For adults, taboos, especially those that separate males and females, relax as they become respected elders.

CUISINE

Hancock generalized that for mobile Gypsies, methods of preparing food have been "contingent on circumstance." Such items as stew, unleavened bread, and fried foods are common, whereas leavened breads and broiled foods, are not. Cleanliness is paramount, though; and, "like Hindus and Muslims, Roma, in Europe more than in America, avoid using the left hand during meals, either to eat with or to pass things" (Ian Hancock, "Romani Foodways," The World and I, June 1991, p. 671; cited hereafter as Foodways).Traditionally, Gypsies eat two meals a day—one upon rising and the other late in the afternoon. Gypsies take time from their "making a living in the gadji-kanó or the non-Gypsy milieu," in order to have a meal with other Gypsies and enjoy khethanipé —being together (Foodways, p. 672). Gypsies tend to cook and eat foods of the cultures among which they historically lived: so for many Gypsy Americans traditional foods are Eastern European foods. Those who have adopted Eastern Orthodox Catholicism celebrate holidays closely related to the slava feast of southeastern Europe, and eat sarmaa (cabbage rolls), gushvada (cheese strudel), and a ritually sacrificed animal (often a lamb). Gypsies consider these and other strong-tasting foods baxtaló xabé, or lucky.For all Gypsies, eating is important. Gypsies commonly greet an intimate by asking whether or not s/he ate that day, and what. Any weight loss is usually considered unhealthy. If food is lacking, it is associated with bad living, bad luck, poverty, or disease. Conversely, for men especially, weight gain traditionally means good health. The measure of a male's strength, power, or wealth is in his physical stature. Thus a Rom baro is a big man physically and politically. A growing awareness of the health risks of obesity tempers some Gypsies' eating.Eating makes Gypsy social occasions festive, and indicates that those who eat together trust one another. Taboos attempt to bar anybody sickly, unlucky, or otherwise disgraced from joining a meal. Because of these taboos, it is more than impolite for one Gypsy to refuse an offer of food from another. Such refusal would suggest that the offerer is marimé, or polluted. Since Gypsies consider non-Gypsies unclean, in Gypsy homes they serve non-Gypsies from special dishes, utensils, and cups that are kept separate, or disposed of and replaced. Though some Gypsies will eat in certain restaurants, traditionally Gypsies cook for themselves.

CLOTHING

Gypsies have brightly colored traditional costumes, often in brilliant reds and yellows. Women then wear dresses with full skirts and men wear baggy pants and loose-fitting shirts. A scarf often adorns a woman's hair or is used as a cumberbund. Women wear much jewelry and the men wear boots and large belts. A married Gypsy woman customarily must cover her hair with a diklo, a scarf that is knotted at the nape of the neck. However, many Gypsy women may go bareheaded except when attending traditional communal gatherings.

HOLIDAYS AND FESTIVALS

In addition to religious holidays, Gypsy funerals are the biggest community holidays. Groups of Gypsies travel and gather to mark the passing of one of their own. Marriages are also important gatherings.

HEALTH ISSUES

Ideas about health and illness among the Rom are closely related to a world view ( romania ), which includes notions of good and bad luck, purity and impurity, inclusion and exclusion. Sutherland, in an essay entitled "Health and Illness Among the Rom of California," observes that "these basic concepts affect everyday life in many ways including cultural rules about washing, food, clothes, the house, fasting, conducting rituals such as baptism and the slava, and diagnosing illness and prescribing home remedies." In Gypsy custom, ritual purification is the road to health. Much attention goes to avoiding diseases and curing them.The most powerful Gypsy cure is a substance called coxai, or ghost vomit. According to Gypsy legends, Mamorio or "little grandmother" is a dirty, sickness-bringing ghost who eats people, then vomits on garbage piles. There, Gypsies find and gather what scientists call slime mold, and bake it with flour into rocks. Gypsies also useasafoetida, also referred to as devil's dung, which has a long association with healing and spiritualism in India; according to Sutherland, it has also been used in Western medicine as an antispasmodic, expectorant, and laxative.Sutherland also recounts several Gypsy cures for common ailments. A salve of pork fat may be used to relieve itching. The juice of chopped onions sprinkled with sugar for a cold or the flu; brown sugar heated in a pan is also good for a child's cold; boiling the combined juice of oranges, lemons, water, and sugar, or mashing a clove of garlic in whiskey and drinking will also relieve a cold. For a mild headache, one might wrap slices of cold cooked potato or tea leaves around the head with a scarf; or for a migraine, put vinegar, or vinegar, garlic, and the juice of an unblemished new potato onto the scarf. For stomach trouble, drink a tea of the common nettle or of spearmint. For arthritis pain, wear copper necklaces or bracelets. For anxiety, sew a piece of fern into your clothes. Sutherland notes that elder Gypsies tend to "fear, understandably, that their grandchildren, who are turning more and more to American medicine, will lose the knowledge they have of herbs and plants, illnesses, and cures."When a Gypsy falls sick, though, some Gypsy families turn to doctors, either in private practices or at clinics. As Sutherland notes in her essay in Gypsies, Tinkers and Other Travellers, "The Rom will often prefer to pay for private medical care with a collection rather than be cared for by a welfare doctor if they feel this care may be better." The Romnichals seem to have been historically prone to respiratory illnesses. In general, Gypsy culture seems to facilitate obesity, and thus heart trouble.

Language

Most Gypsies are at least bilingual, speaking the language of the country in which they live as well as some branch of the Gypsy language, Romani. Sway observes that "since the Gypsy language has [almost] never been written, it has been easily influenced by the sounds of local languages." The Armenian language strongly influenced that of the Gypsies in their sojourns. Next, modern Greek contributed words to the vocabulary.The language of the Gypsies was the key that unlocked the mystery of their supposed origin. Sway reports that the discovery that Gypsies originated in India was made by a scholar who noticed a close similarity between the language of the Hungarian Gypsies and the Sanskritized Malayalam of subcontinent Indians. This discovery, by a Hungarian theology student, Istvan Valyi, did not come until the middle of the eighteenth century. Matt Salo suggests that "from the realization that Gypsies indeed had their own language, the step to the recognition of their separate ethnicity followed automatically."Matt Salo points to linguistic histories that help account for Gypsies who do not speak Romani: groups of Gypsies split when they left the Balkans, leaving behind others, including those who were enslaved. Fraser indicates that currently, some dialects of Romani are classified as Armenian, others as Asiatic (other than Armenian), and the rest as European. Groups from each of the language branches are now widespread. And, according to Fraser, the English word, "pal," (first recorded in 1681) is one of the few Romani words to have entered the English lexicon.When non-Gypsies ask Gypsies speaking Romani to identify the foreign language, explains Silverman, "Gypsies usually answer Romanian, Greek, or Yugoslavian," to minimize curiosity and prejudice toward them. Among themselves, Gypsies are also said to use a sort of sign language, patrin —marks meaningful to themselves but unintelligible to others. They seemingly used these symbols to describe conditions of camps for future campers, as well as to provide information about people in the area that might be useful for those practicing fortune-telling. Furthermore, Gypsies usually use their Gypsy name only among other Gypsies, and adopt an Americanized name for general and official uses. Particularly because many Gypsies pick common names, they are hard to trace.

GREETINGS

P'aves Baxtalo/Baxtali ! ("pah-vis bach-tah-low/bach-tah-lee")—May you be lucky (to a male/female).

Family and Community Dynamics

Traditionally Gypsies maintain large extended families. Clans of people numbering in the scores, hundreds, or even thousands gather for weddings, funerals, other feasts, or when an elder falls sick. Although Gypsy communities do not have kings as such, traditionally a group will represent a man as king to outsiders when it needs one to serve as a figurehead or representative. Often, too, a man and his family will tell hospital staffers that he is "King of the Gypsies" so that he will receive better treatment—the title can help provide an excuse for the hospital to allow the large family to make prolonged visits.In units bigger than a family and smaller than a tribe, Gypsy families often cluster to travel and make money, forming kumpanias —multi-family businesses. During recent decades in the United States, on the other hand, Gypsies have been acculturating more closely to the American model by consolidating nuclear families. Currently, after the birth of their first child, some Gypsy couples may be able to move from the husband's parents' home into their own. This change has given more independence to newly wedded women as daughters-in-law.Gypsy families and communities divide along gender lines. Men wield public authority over members of their community through the kris —the Gypsy form of court. In its most extreme punishment, a kris expels and bars a Gypsy from the community. For most official, public duties with non-Gypsies, too, the men take control. Publicly, traditional Gypsy men treat women as subordinates.The role of Gypsy women in this tradition is not limited to childbearing: she can influence and communicate with the supernatural world; she can pollute a Gypsy man so that a kris will expel him from the community; and in some cases she makes and manages most of a family's money. Successful fortune-tellers, all of whom are female, may provide the main income for their families. Men of their families will usually aid the fortune-telling business by helping in some support capacities, as long as they are not part of the "women's work" of talking to customers.

MARRIAGE AND CHILDREN

Gypsies of marriageable age may travel with their parents to meet prospective spouses and arrange a marriage. In making a good match, money, and the ability to earn more of it, tend to be factors more important than romance. A Gypsy woman who marries a non-Gypsy can expect her community to expel her permanently. A Gypsy man, however, may eventually get permission to return to his people with his non-Gypsy wife. Once married, a new daughter-in-law must subject herself to the commands of her husband's family, until her first pregnancy. With the birth of her first child, she fully enters womanhood.Gypsy cultural practices attempt to prevent Gypsy children from learning non-Gypsy ways, and to facilitate raising them as Gypsies. Gypsy children, or at least post-adolescents, generally do not go to school, day-care centers, or babysitters who are not friends or relatives. Furthermore, Gypsy culture forbids them to play with non-Gypsies. Instead, they socialize with Gypsies of all ages. Formal schooling, as such, is minimal. Traditionally, Gypsies devalue education from outside their own culture. They educate their own children within extended families. An important reason Gypsies do not like to send their children to school is that they will have to violate Gypsy taboos: they will have to use public restrooms, and the boys and girls will come into contact too closely in classrooms and on playgrounds. Many Gypsy Americans send their children to schools until the age of ten or 11, at which time the parents permanently remove them from school.Children are expected to watch and act like their elders. Rather than bar children from adult life, Gypsies often include them in conversations and business. Children learn the family business, often at home. Many Gypsies marry and become partners in family businesses by their late teens. For example, daughters, but not sons, of a fortune-teller train early to become fortune-tellers. Boys may train to sell cars.

Religion

Gypsy spirituality, part of the core culture of Gypsies, derives from Hindu and Zoroastrian concepts of kintala —balance and harmony, as between good and evil. When that balance is upset, ancestors send signals to keep people on track. The mysticism of fortune-tellers and tarot readers—though such services to non-Gypsies are not the same as Gypsies' own spirituality—has bases in Gypsy spirituality. Many Gypsies are Christians, with denominational allegiances that reflect their countries of origin.Historically, toward the beginning of the second millennium B.C. , Gypsies invented a story of their origins in Egypt—hence the name, "Gypsies"—which gave many of them safe passage in a hostile Europe. The story claimed that they had been oppressed and forced into idol-worship in Egypt, and that the Pope had ordered them to roam, as penitence for their former lack of faith. This story also played on legends of a common heritage of Gypsies and Jews, which were partly based on actual overlap of these two ethnic cultures in marginal trades and ghettos. Sway indicated that the story of an Egyptian origin convinced Europeans until the early sixteenth century when the church became convinced these "penitents" were frauds. The church moved to isolate its followers from Gypsies: "As early as 1456 excommunication became the punishment for having one's fortune told by a Gypsy.... More effective than the policy of excom munication was the assertion by the Catholic Church that the Gypsies were a cursed people partly responsible for the execution of Christ."Although European churches have a long history of condemning Gypsies, their magic, and theirThis gypsy woman is participating in a traditional dance.arranged marriages, most Rom Gypsy Americans are Eastern Orthodox. They celebrate the pomona feast for the dead, at which the feasters invite the dead to eat in heaven. Also, preparation for their slava feast requires thorough cleaning of the interior of the host's house, its furniture, and its inhabitants, as the host transforms a section of the house into a church. The feast ceremony begins with coffee for the guests, prayer and a candle for the saints.Today, around the world, Christian fundamentalist revival movements have been sweeping through Rom, Romnichal, and other groups of Gypsies. Since the mid-1980s, through Assemblies of God, various American groups have formed Gypsy churches. In Fort Worth, Texas, for example, a church integrates traditional Gypsy faith with Christian Pentecostal ritual.Gypsies have tended to syncretize or blend their ethnic Gypsy folk religion with more established religions, such as Christianity. Gypsy religious beliefs are mostly unrelated to the business of fortune-telling. Silverman pointed out that while Gypsies may disbelieve Gypsy "magic," and "often joke about how gullible non-Gypsies are," in some ways, others act as believers; fortune-tellers generally treat their reading room as sacred and may "consult elder Gypsy women who are known to be experts in dream interpretation, card reading, and folk healing". Gypsies use code-names to mention certain evil-spirits to other Gypsies; and Gypsies sometimes cast curses on other Gypsies (or ward them off). Also, stated Silverman, Gypsy fortune-tellers use diverse religious iconography to create impressions out of a belief "that good luck and power can come from the symbols of any religion."

Employment and Economic Traditions

Gypsy Americans have found customers for their enterprises among other poorer members of U.S. society, usually other ethnic minorities, such as Hispanic Americans, African Americans, and immigrants to America from Eastern and Central Europe.Mobility and adaptation characterize Gypsy trades. From their beginnings, their traditional occupations have catered to other groups, and at the same time maintained Gypsies' separation. In their essay in Urban Gypsies, Matt and Sheila Salo explain that "the main features of all occupations were that they were independent pursuits, required little overhead, had a ubiquitous clientele, and could be pursued while traveling" in urban and rural areas. Moreover, Gypsies have adapted to different locales and periods. Silverman discusses a change in occupations in twentieth century America that parallels the urbanization of the Rom. After their arrival in the 1880s, the Rom followed nomadic European trades such as coppersmithing, refining, and dealing in horses for the men, and begging or fortune-telling for the women. They would camp in the country and interact mostly with the rural population, venturing into the cities only to sell their services and purchase necessities. As the automobile supplanted horse travel, the Rom became used car dealers and repairmen, occupations that they still pursue. When metalworking skills became less important, Gypsies learned new trades, including the selling of items such as watches and jewelry.As Sutherland points out in Gypsies, Tinkers and Other Travellers, "In the kumpania men and women cooperate with each other in exploiting the economic resources of their area." Although jobs may be exploited by an individual, the Rom prefer to work in groups called wortacha, or partners. These groups always comprise members of the same sex, however, women often take along children of either sex. Wortacha may also include young unmarried Gypsies who learn the skills of the adults. Adults work as equals, dividing expenses and profits equally. As a token of respect for an elder, an extra amount may be given, but unmarried trainees receive only what others will give them. The Rom do not earn wages from another Rom. As a rule, Gypsies profit from non-Gypsies only. In the United States and other countries (including England and Wales), Gypsy Americans divide geographic territories to minimize competition between Gypsy businesses.Gypsies, supremely mobile and profit-making traders, became dealers of vehicles. Romnichals took an early American role as horse traders, and achieved particular success in Boston. According to Matt and Sheila Salo, "During World War I, Gypsies brought teams of their horses to the Great Plains to help harvest crops. For a while at least, the label 'horse trader' or 'horse dealer' seemed almost synonymous with 'Gypsy.' The colorful wagons used by Romnichals to advertise their presence to any community they entered further reinforced this identification by the professionally painted side panels depicting idealized horses and the horse trading life." The pride of Romnichals in their ability to trade horses is reflected in the carved figures of horses on the tombstones of horse dealers, say Matt and Sheila Salo. Many of the Rom, who arrived in America after the horse trade's heyday, sell cars. Other mobile service contributions of the Gypsies have included driveway blacktopping, house painting, and tinsmithing. Gypsy tinkers, who were mostly Romanian-speaking Gypsies, were essential to various industries such as confectioneries, because they retinned large mixing bowls and other machinery on-site. They also worked in bakeries, laundries, and anywhere steam jackets operated.By the 1930s the Rom group of Gypsy Americans virtually controlled the business of fortune-telling. Their advertisements and shop windows have their undeniable place on American boardwalks, roads, and streets. Gypsy mysticism, as represented in fortune-teller costumes and props such as the crystal ball and tarot deck, have impacted on American culture directly, and through their media representations and imitations, such as the likes of commercially produced Ouija boards. Gypsies have maintained a presence and influence in America's quasi-religious, commercially mystical functions.

MUSIC AND MINSTRELSY

Worldwide, Gypsies are most famous for their contributions as musicians. In the United States, Hungarian Slovak Gypsies, mostly violists, have played popular Hungarian music at immigrant weddings. Historically, Gypsies have contributed to music Americans play. Flamenco, which Gypsies are credited with creating in Spain, has its place in America, particularly in the Southwest. Django Rheinhardt, a well-known European Gypsy who contributed to American culture, is perhaps the all-time greatest jazz guitarist. Furthermore, Klezmer music of Jewish immigrants overlaps with music of Eastern European Gypsies, especially in oriental, flatted-seventh chords played on a violin or clarinet.There are intriguing parallels between Gypsies and African Americans in European and American cultural history. The rhythmic innovations that Gypsies brought to Europe were not only Asiatic and Middle Eastern, but also African, at least North African; similarly, African Americans brought innovations of African music to America. Some Gypsies owned slaves or employed African American laborers and stevedores (loaders/unloaders). According to legend, some of these men had eloped with Gypsy daughters. When African American ex-slave minstrels first attempted to taste the freedom of the road in post-Reconstruction America, some claimed to adopt the ethnicity, or at least the title, of Gypsies (Konrad Bercovici, "The American Gypsy," Century Magazine, 103, 1922, pp. 507-519). In popular American musical traditions of jazz, blues, and rock, the Gypsy has remained a powerful referent.

FORTUNE-TELLERS

In the United States, Rom Gypsies have dominated a niche for fortune-tellers, who are also known as palmists, readers, or advisers. "Fortune-telling actually includes elements of folk psychotherapy and folk healing," made into a business to serve non-Gypsies, wrote Silverman, who adds that one fortune-teller describes her relationship with her customers in this way: "All they need is confidence and strength and a friend and that's what I am." Some customers come only once, and others make themselves more valuable by returning. A reader will try to establish a steady relationship with the customer, whether in person, by telephone, or by mail. Readers will also try to use the customer's language, usually English or Spanish. Moreover, readers often adopt and advertise names for themselves that help them claim the ethnicity of their clientele; and/or, they choose an ethnicity renowned for mystical perception, such as an Asian, African, or Native American one. Fortune-tellers set up shop where they can make money. Often, they serve a working-class clientele composed of other ethnic minorities. They tend to choose visible locales where they can operate freely: New York supports a great many fortune-tellers, while Los Angeles (where more Gypsies sell real estate and cars) has relatively few because of strict laws governing fortune-telling. Daughters of successful fortune-tellers traditionally become fortune-tellers whether or not they are interested. Their family business is part of their household.

Politics and Government

Special attention from American government authorities has seldom benefited Gypsies. Some states and districts maintain policies and statutes that prohibit fortune-tellers, require them to pay hundreds of dollars for annual licenses, or otherwise control activities in which Gypsies engage. Despite the unconstitutionality of such measures, some rules apply specifically to Gypsies by name. One excuse for this discrimination is the confusion between ethnic Gypsies and vagrants. Gypsy parents skeptical of non-Gypsy schooling have run afoul of truant officers. After a long history of avoidance of local authorities, Gypsies in the United States and elsewhere are becoming more politically active in defense of their civil and human rights; an international organization of Roma people has been recognized by the United Nations.

Individual and Group Contributions

CULTURE

Brian Vessey-Fitzgerald, who authored The Gypsies of England; Jane Carlisle, Thomas's wife; Vita Sackville West; David Birkenhead Smith; and scholar Ian Hancock.

PERFORMING ARTS

Many Gypsy contributors to American culture have been performers. Among Romnichal (English Gypsies) who lived some in America, we can count Charlie Chaplin and Rita Hayworth. Ava Gardner, Michael Cain, and Sean Connery are reported to have Gypsy ancestry. Freddy Prinze (born Freddie Preutzel; 1954-1977), the late comedian and television star on Chico and the Man, was Hungarian Gypsy.

Organizations and Associations

Baschalde.Contact: Bill Duna.Telephone: (612) 926-8281. Gypsy Folk Ensemble.Also performs for school assemblies.Contact: Juli Nelson, Director.Address: 3265 Motor Avenue, Los Angeles, California 90034.Telephone: (818) 966-4751.
Gypsy Lore Society.Scholars, educators, and others interested in the study of the Roma and analogous itinerant or nomadic groups. Works to disseminate information aimed at increasing understanding of Romani culture in its diverse forms. Publishes the Journal of the Gypsy Lore Society.Contact: Sheila Salo, Treasurer.Address: 5607 Greenleaf Road, Cheverly, Maryland 20785.Telephone: (301) 341-1261.Fax: (301) 341-1261.E-mail: isalo@capaccess.org. Online: http://www.gypsy.net/gls .
International Romani Union (IRU).Works to foster unity among members; promotes human rights and obligations; advocates protection and preservation of Romani culture and language. Publishes the quarterly Buhazi, the bi-monthly Lacio Drom, the bi-weekly Nevipens Romani, the monthly Romano Nevipen, the monthly Rrom po Drom, and the quarterly newspaperScharotl.Contact: Dr. Ian F. Hancock, Executive Officer.Address: P.O. Box 822, Manchaca, Texas 78652-0822.Telephone: (512) 295-4858.Fax: (512) 295-4772.E-mail: xulaj@mail.utexas.edu.

Museums and Research Centers

Texas Romani Archives, University of Texas at Austin.Address: Calhoun Hall 501, University of Texas 8-5100, Austin, Texas 78712.Victor Weybright Archives of Gypsy Studies. Part of the Gypsy Lore Society (see above).

Sources for Additional Study

Fraser, Angus. The Gypsies. Cambridge, Massachusetts: Blackwell, 1992.Gypsies and Travelers in North America: An Annotated Bibliography, compiled by William G. Lockwood and Sheila Salo. Cheverly, Maryland: The Gypsy Lore Society, 1994.Hancock, Ian. The Pariah Syndrome: An Account of Gypsy Slavery and Persecution. Ann Arbor, Michigan: Karoma Publishers, 1987.Miller, Carol. "The American Rom and the Ideology of Defilement," in Gypsies, Tinkers and Other Travellers, edited by Farnham Rehfisch. New York: Harcourt, Brace Jovanovich, 1975; pp. 41-54.The Patrin Web Journal: Romani Culture and History, website (accessed September 7, 1999) at http://www.geocities.com/Paris/5121/patrin.htm (last modified September 3, 1999).Rishi, W. R. Roma: The Panjabi Emigrants in Europe, Central and Middle Asia, the USSR, and the Americas. Chandigarh, India. Roma Publishers, 1976 and 1996.Romani.org Home Page, website (accessed September 7, 1999) at http://www.romani.org/ (last modified August 1998).Salo, Matt and Sheila. "Romnichal Economic and Social Organization in Urban New England 1850-1930," Urban Gypsies (special issue of Urban Anthropology ), Volume 11, No. 3-4 (fall-winter) 1982.Silverman, Carol. "Everyday Drama: Impression Management of Urban Gypsies," Urban Gypsies (special issue of Urban Anthropology ), Volume 11, No. 3-4 (fall-winter) 1982.Sutherland, Anne. "The American Rom: A Case of Economic Adaptation," in Gypsies, Tinkers and Other Travellers, edited by Farnham Rehfisch. New York: Harcourt, Brace Jovanovich, 1975; pp. 1-40.——. Gypsies: The Hidden Americans. London: Tavistock Publications, 1975.——. "Health and Illness Among the Rom of California," The Journal of the Gypsy Lore Society, February 1992.Sway, Marlene. Familiar Strangers: Gypsy Life in America. Chicago: University of Illinois Press, 1988.Urban Gypsies (special issue of Urban Anthropology ), introduction by Matt Salo, Volume 11, No. 3-4 (fall-winter), 1982.
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