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Journal articles on the topic 'Union of Gypsies-Roma'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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1

Lemon, Alaina. "Roma (Gypsies) in the Soviet Union and the Moscow Teatr ‘Romen’." Nationalities Papers 19, no. 3 (1991): 359–72. http://dx.doi.org/10.1080/00905999108408208.

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The Moscow Teatr “Romen,” dating back to 1931, is famous throughout the Soviet Union, and its performers have been some of the country's best-known. The Teatr “Romen” connects Roma from all over the country, and many who work there are related; three generations of a family may appear on the stage at one time. These families, along with Roma working as professionals, make up an lite within the Romani community in Moscow. They are the most outwardly assimilated (wearing European dress, etc.), most fluent and literate in Russian as well as Romani. These families usually move in different spheres

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2

Avara, Hayriye, and Bruno Mascitelli. "‘Do as We Say, Not as We Do’: EU to Turkey on Roma/Gypsy Integration." European Review 22, no. 1 (2014): 129–44. http://dx.doi.org/10.1017/s1062798713000690.

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For many centuries, Roma/Gypsy people have been an oppressed and stateless minority. Until 1989 most Roma/Gypsy people resided in the former Central and Eastern European communist countries. After the fall of the Berlin Wall, the Roma/Gypsy became one of the communities that were regarded as a scapegoat for post-Communist society's ills. Despite much rhetoric to the contrary, Roma/Gypsy communities were not welcomed in the West and much of the persecution they endured in the East they saw repeated in the West. The European Union (EU) has sought to place Human Rights as a focal point of its app

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3

Marushiakova, Elena, and Vesselin Popov. "Politics of Multilingualism in Roma Education in Early Soviet Union and Its Current Projections." Social Inclusion 5, no. 4 (2017): 48–59. http://dx.doi.org/10.17645/si.v5i4.1128.

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This article presents the history of the politics of multilingualism (or lack thereof) in regard to Roma (formerly known as ‘Gypsies’). In the 1920s and 1930s in the newly established Union of Soviet Socialist Republics, against a backdrop of proclaimed principles of full equality of all peoples living in the new state, commenced a rapid creation of schools for Roma children with instruction in Romani mother-tongue along with special training of Roma teachers. The results achieved were impressive in regard to the general literacy of Roma communities, but nevertheless in 1938 the ‘Gypsy schools

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4

RYVOLOVÁ, KAROLÍNA. "Romani literary endeavours in the Czech Republic: A historical survey." Romani Studies 30, no. 2 (2020): 163–80. http://dx.doi.org/10.3828/rs.2020.8.

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This article offers a survey of writing by the Roma in former Czechoslovakia and current Czech Republic over a span of six decades. It traces the beginnings of Romani literature in two Romani journals published by the Union of Gypsies-Roma between 1969 and 1973, reveals some covert centres of activity in the relative silence of the Normalization years of the 1970s and 1980s, and highlights the milestones of development following the Velvet Revolution in 1989. Bringing developments up to present day, the essay shows the Czech Romani literary field as vibrant and ambitious and full of promise.

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5

Berkyová, Renata. "Žádosti o uznání holokaustu Romů a Sintů v Čechách. Výsledky výzkumu žádostí o osvědčení podle zákona 255/1946 Sb. u lidí vězněných v CT Lety." Romano džaniben 27, no. 2 (2020): 55–89. https://doi.org/10.5281/zenodo.10447245.

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<em>The study is based on an analysis of applications for certificates under Act 255/1946 which has provided compensation the participation of Czechoslovaks in the national struggle for liberation during World War II and which was later followed by other laws on compensation. The study is primarily concerned with the applications based on racial persecution during war time. In her analysis of a sample of 93 requests by people imprisoned in the so-called Gypsy camp in Lety u Písku who applied for their compenstion during 1956–1998, the author focuses on the process of the recogniti

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6

Marushiakova, Elena, and Veselin Popov. "Central Asian Gypsies: identities and migrations." Sprawy Narodowościowe, no. 46 (December 4, 2015): 1–22. http://dx.doi.org/10.11649/sn.2015.031.

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Central Asian Gypsies: identities and migrationsDuring recent years the topic of Gypsy/Roma migration and identities became burning topic of pan-EUropean public discourse. Much less attention is paid to the Gypsy migrations outside the borders of European Union. The present article has ambitious goal to fulfill this gap and to present contemporary Gypsy migrations in Post-soviet Central Asian in order to see how this “burning” topic looks outside European space. After breakdown of Soviet Union and establishing of new independent republics in Central Asia and in connection to economical difficu

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7

Gasche, Malte, and Martin Holler. "Selective Memories: Finnish State Policy toward Roma in the 1930s and 1940s in Its European Context and Post-War Perception." Journal of Finnish Studies 24, no. 1-2 (2021): 94–111. http://dx.doi.org/10.5406/28315081.24.1.2.06.

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Abstract In this article, we argue that the discriminatory acts and laws that the Finnish government issued in the 1930s and 1940s to regulate vagrancy and impose labor obligations on the population were intended first and foremost to put pressure on the Finnish Roma, an ethnic minority consisting of an estimated number of 4,000 persons at that time. Although the irtolaislaki (Finnish Act on the Regulation of Vagrancy) of 1936 did not mention the Roma explicitly, its content and intention is comparable to a series of similar acts directed against them in Europe before and after World War II. T

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8

Slavkova, Magdalena. "Religious and social commitment of the Bulgarian Roma migrants in Spain." Local Economy: The Journal of the Local Economy Policy Unit 33, no. 2 (2018): 224–41. http://dx.doi.org/10.1177/0269094218762458.

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This paper is configured as an ethnographic discussion on the religious and social ties of different Roma/Gypsy communities from Bulgaria within their post-socialist labour migrations to Spain. It aims to add new fieldwork results and interpretations to the lacuna of studies on the interrelations between faith and migration. Most publications show the specificity of Roma economic activities in the context of their migratory movements, but the role of religious network and its social commitment is a less analysed issue. Roma migrants have different religious profile and are Orthodox Christians,

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9

SIMHANDL, KATRIN. "‘Western Gypsies and Travellers’-‘Eastern Roma’: the creation of political objects by the institutions of the European Union." Nations and Nationalism 12, no. 1 (2006): 97–115. http://dx.doi.org/10.1111/j.1469-8129.2005.00232.x.

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10

Závodská, Milada. "Vznik "jazykové subkomise" Svazu Cikánů-Romů (1969–1973) pro standardizaci romštiny." Romano džaniben 28, no. 2 (2021): 123–54. https://doi.org/10.5281/zenodo.10405155.

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Autorka ve svém textu podává zprávu o historických dokladech existence tzv. &bdquo;jazykové subkomise“ při Svazu Cikánů-Romů – pracovního lingvistického týmu, který se v ČSR poprvé systematicky zabýval problematikou zápisu mluvené rom&scaron;tiny. Písemné prameny z působení této subkomise, aktuálně identifikované ve fondech Moravského zemského archivu a Muzea romské kultury, jsou významným protěj&scaron

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11

Cavalcanti, Liane Costa, Natalia Santos Goncalves, Fabio Bolognani, et al. "Facing COVID-19: Guidelines for Gypsy People." Revista de Gestão Social e Ambiental 18, no. 11 (2024): e010066. http://dx.doi.org/10.24857/rgsa.v18n11-257.

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view of the risk of transmission and contamination by SARS-Cov-2, at the beginning of the pandemic period of the Covid-19 clinical syndrome. Theoretical reference: The Roma people correspond to an ethnic group with their own language, Romani, flag and anthem recognized by the UN. Historically, they are considered to have originated in India, having gone through diasporas. One of them would have been towards the Iberian Peninsula. However, along with Jews, Arabs and other minority groups, they were also exiled from there and brought to Colonial Brazil. Therefore, their history has remained invi

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12

Ryvolová, Karolína. "Injekce z hrotu tvého pera: Formování moderní romské slovesnosti na stránkách časopisu Románo ľil a jeho předchůdce Informačního zpravodaje v letech 1969-1973." Romano džaniben 26, no. 1 (2019): 17–47. https://doi.org/10.5281/zenodo.10447766.

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Článek se snaží zaplnit některá z bílých míst dosavadního poznání o prvních příkladech romského tisku v bývalém Československu, tiskovin "Informační zpravodaj" a "Románo ľil". Popisuje snahy romských elit o založení vlastního romského časopisu od roku 1957 do roku 1990. Zmíněné tiskoviny představují také první platformu pro prezentaci romských literárních textů. Článek se snaží komplexně

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13

Stachová, Monika. ""Nejsme létající andělé, kteří mohou - bez jakýchkoli materiálních potřeb - uspokojit duši" / Konflikty, vyjednávání a požadavky členů městského a okresního výboru slovenského Zväzu Cigánov-Rómov v Košicích v letech 1969-1973." Soudobé dějiny 31, no. 3 (2025): 749–84. https://doi.org/10.51134/sod.2024.051.

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14

Závodská, Milada, and Lada Viková. "Dokumentace genocidy Romů za 2. světové války v Československu - nálezová zpráva: diskontinuita a kontinuita odhalování historie Romů po roce 1946." Romano džaniben 23, no. 2 (2016): 107–24. https://doi.org/10.5281/zenodo.11517298.

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Text je významný tím, že jako první upozornil na nové a rozsáhlé možnosti bádání v tématu genocidy Romů za druhé světové války, včetně poznání kontinuity historického vývoje uvnitř válkou zdecimované romské populace po roce 1945, v Československu. Autorky textu komplexně popsaly komplementaritu velkého množství úředních písemností, vzniklých v letech 1948-2006 (případně až 2016) zejména

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15

Stachová, Monika. "Romové jako aktéři vyjednávání bytové agendy v době státního socialismu. Případová studie Podunajských Biskupic a Plaveckého Štvrtku (1950–1989)." Romano džaniben 31, no. 2 (2024): 13–50. https://doi.org/10.5281/zenodo.15423869.

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Text zkoumá vyjednávání o lokální bytové politice na Slovensku mezi 50. a 80. lety 20. století. Zaměřuje se na aktivity místních Romů v tomto procesu na rozmanitost jejich politických strategií, jejich postavení, vliv a limity jejich politické participace. Výzkum je založen na datech ze dvou obcí na západním Slovensku. V jedné z nich rom&scaron;tí aktéři bojovali proti existujícím diskriminačním strategiím a dal&scaron;&i

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16

Kalinin, Validemar, and Alexander Ivanov. "Gypsies of Belarus. Ethnocultural review of traditions and rituals of the gypsy-speaking population of Belarus." JOURNAL OF ETHNOLOGY AND CULTUROLOGY XXXV (November 2024): 91–108. https://doi.org/10.52603/rec.2024.35.14.

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The authors consider the main linguistic and ethnocultural features of the Roma of Belarus from the point of view of preserving traditions, rituals at the birth, marriage and funeral. As the analysis shows, the surrounding population in the Grand Duchy of Lithuania, the PolishLithuanian Commonwealth, the Russian Empire, the Soviet Union and modern Belarus had a noticeable influence on the subgroups and clans of the Roma population of Belarus, expressed in rather different performances of traditions, rites and rituals. The authors hope that future projects aimed at preserving the culture of Rom

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