Paper American Anthropology
Roma The need for Education
Frank Stout February 2006
Paper American Anthropology
Roma The need for Education
Table of content
Page
Introduction
1
Part one
2
General information and history - General view on anthropology
2
- The roots of the Roma community
3
- Roma in Romania
4
Part two Observations, by me and UNICEF - The Roma communities of Crihalma, Brasov, and Pata-R창t in Cluj-Napoca, Cluj 6 - The situation of education in Romania, according to UNICEF
Part three
7
12
Possible solutions List of sources
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Roma The Need for Education
February 2006
Introduction This paper will focus on the Gypsy/Roma minority in Romania. As well known the Roma community has been marginalized for centuries, and still people are looking for solutions to better the situation of the Roma. In this paper I will give my opinion about how the long segregation of the Roma should be altered.
The paper will start with some general overviews. The first general account is on anthropology. This is to give a brief overview over the domain and to provide a general background in which this paper takes its setting. Next to this follows a general history about Roma, their origin and their situation in Romania. The second part will start with my own observations about two Roma communities in Romania. From this I drew the conclusion that education can make a difference for Roma’s. Therefore this part will also have a general look on the situation of education in Romania. The last part of the paper will give my view on how education can be improved, by implementing programs with European Union or World Bank funds.
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Part one General information and history
General view on anthropology
Anthropology was always seen as the study of the ‘others,’ whoever those others might be. Generally spoken, the others were not the Westerners, but the rest.1 In European anthropology the focus was mainly on the colonies, where the Western anthropologists studied the natives. In America the main domain of study where the native inhabitants of America, the Indians. Famous in this respect is the work of Lewis Morgan, League of Iroquois, from 1851. During the first years of anthropology the others where described as natives, primitives or savages. One of the books of Franz Boaz for instance was simply called, The Mind of Primitive Man. Boaz emphasis in his writings the fieldwork, really being involved in the people studied. This may sound logic, but most contemporaries, like E.B. Tylor and J. Frazer, practiced the so called ‘armchair anthropology.’ They studied in the library the old works and notes of travelers and wrote books about it, representing cultures they never saw. Another major change for anthropology came with the decolonization period. The natives in the colonies became independent and equal people. The anthropologists, realizing that they have been criticizing this ‘savage’ people for years, started a change in their works. The anthropology movement became critic and self-reflexive and started a period where there was no comparison of cultures. Then finally, the still ‘an uncomfortable study’2 re-found its confidence in the post-modern area. Mainstream in this area is the applied anthropology. Next to this their are some anthropologist who claims that the study most stick close to there original aim of just describing the ‘others,’ and some of them even claim that there are no others left in today’s world. However the anthropology domain has broadened its focus, and the West and the Rest is already an old view. Anthropology now also focus on the East, on locals, and on some groups that have differentiate themselves for long periods of time, like the Jews and Roma. The applied anthropologist works among the locals, the old fieldwork, and looks first to identify a need for change that the local people preserve, then they work 1
Hall, S, The West and the Rest: Discourse and Power, in Hall and Gieben, (eds.), Formations of Modernity, Cambridge University Press., Cambridge, 1994 2 Wright, Susan, Anthropology: Still the Uncomfortable Discipline?, in The Future of Anthropology, Its Relevance to the Contemporary World, Akbar Ahmed and Chris Shore (eds.), London, Athlome Publisher, 1995
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with those people to assign cultural appropriate changes and finally they protect the local people and their cultural resources during this process.3 This work mostly takes place on four main subfields, the one of medical, educational, urban and business anthropology. With this new anthropology work comes two important ethnic codes: the anthropologist is at first responsible to the locals themselves and the researchers most do all they can to preserve the privacy and dignity of the locals. It is in this context that most anthropologist are working today, and it is in this context that I do my own small study.
The roots of the Roma community
The question from where the Roma community originate is a difficult one. The Roma themselves hardly have any written accounts of their history, so all information comes from the non-Roma, mostly by law decrees and 19th century literature and folklore sources. Both of them are not objective. Even information obtained from the Roma themselves is colored by non-Roma subjectivity. Roma are masters in maneuverability and presenting what the nonRoma, or gajo, wanted to hear or see. This also explained why the first Roma where called Egyptians. They told to be pilgrims from little Egypt, representing the Middle-East. At the beginning the image of being Egyptian, fled from pagan prosecuting in the Middle-East was useful. However at a certain point gajo view towards the Roma changed. Their values and lifestyle where different then the ones in their host countries, causing suspicious looks from the locals. The cheap and handy crafts of the Roma formed a competition to the strong city guilds, who eventually pushed through different degrees, casting away the Roma. Next to this traveling beggars joined, or formed part of the Roma traveling communities, causing trouble which lead the Roma to be unwanted.4 The prejudice against Roma easily founded their way to Western society. A very clear example is Victor Hugo’s Hunchback of the Notre Dame,5 in which Hugo as author tells a story around the Notre Dame, in which he is not ashamed to put some of his prejudices against Roma. He accuses the Roma of stealing children, so at the end he can make his hero Esmeralda a French girl, instead of being Roma. The same happened in Dutch literature, where in Het Spaans Heidinnetje,6 the central character falls in love with a Roma girl. However he is not allowed to marry this heathen, and at the end it is found out that 3
Grillo, R, Social Anthropology and Development Policy, Cambridge, 1985 Crouwel, Wim, Grote Spectrum Encyclopedie, Het Spectrum bv, Utrecht/Antwerpen, 1980 5 Hugo, Victor, The Hunchback of the Notre-Dame, Penguin Books Ltd, 1996 6 Cats, Jacob, Het Spaans Heidinnetje, Zwolle, 1966 4
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she was a stolen princess, so they can happily life ever after. The negative attitude against Roma still last until today in many countries. In the Middle Ages however this attitude was expressed by force and law. In order to define who where Roma, an English law decree labeled as gypsy ‘all such sturdy and false vagabonds of that sort living only the spoil of the simple people.’ So the term gypsy, and therefore often Roma, has nothing to do with a certain origin, but rather with a certain common way of life. The English common law even describes a ‘Gypsy’ as ‘a person leading a nomadic life with no fixed employment and with no fixed abode.’ However, the language used by many of the Roma is traced back to the old Sanskrit of around 1000 AD in India, which gave them a common origin. It is common believe that the Roma formed an outside cast in the Indian society, until a ‘mysterious event’ drove them to the west. This was first stated at the end of the 18th century, by Heinrich Grellman, who found some common in the both languages and the fact that the Roma had the same characteristics as some Indian pariahs.7 More recent studies place the Roma as an victorious army in India, having defeated invading Muslims and afterwards being dissolved. One of the groups, ‘which called themselves Romane Chave (the sons of Rama), set off across Afghanistan towards Europe. These Rajput emigrants were joined by men and women from many other population groups that had been attached to the army, such as blacksmiths, astrologers and musicians, as well as some bear leaders and potters.’8 Roma themselves never adopted this common origin, until it was given and later advised by gajo to do so. A common origin could it make easier for the Roma to identify worldwide.
Roma in Romania
In Romania the feudal landlords misused the outsider status of Roma to enslave them. As early as in the 1300s Roma where enslaved by landlords and monasteries. This was probably encouraged by the Islamic world-view of the occupying Ottomans, stating that non-Muslims ‘only fitted for enslavement.’ In the 15th century the Romanian words for slave, rob, and gypsy, tsigan, had become synonyms for slave. In the Wallachian Penal Code it was legally stated, in 1818, that Roma where born slave. In 1837 however the first Governor, Alexandru Ghica, abolished slavery. Few years later, in 1842 and 1847, Moldavia and the Wallachian 7
Lucassen, Leo, Wim Willens, Annemarie Cottaar, The Church of Knowledge: Representations of Gypsies in Encyclopedias, in Gypsies and Other Itinerant Groups, A Socio-historical Approach, St. Martin’s Press, New York, 1998 8 http://www.domresearchcenter.com/journal/11/kenrick11.html
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Church followed.9 For a small century the Roma where free and could turn back to their nomadic way of life. With the Second World War a new period of prosecution started. About this period of time are many studies, and the number of killed Roma by Nazism is still unclear. Curious is the fact that in the beginning pure ethnic Roma where not prosecuted. According to the racist view of Dr. Robert Ritter, only Roma mingled with Germans where ‘asoziale’ who should be eliminated. At the end the Nazi officials where to occupied with the war to care about the pure blooded Roma, who Ritter wanted to keep for his study. Just a small group of Roma where saved by Himmler, since he granted them freedom if they would fight at the Eastern front.10 After the war Romanian became a national-socialistic state, causing again problems for the Roma minority. The national government wanted to assimilate all Roma in a state full of factory labors, according to the Russian example. In 1946 the government started to confiscate horses and wagons of Roma, to force them to settle. In 1951 the government dispersed some compact communities. Keywords for the assimilation of Roma where housing and employment. In 1972 the state claimed that there are ‘no more Romanie in our country.’ However this was clearly not true, since the Roma community was only growing, mainly through some parents who rather lived from the child allowances then go to work. The forced assimilation of the communistic leadership increased the schooling, housing and education under the Roma. However, the Roma population was still the most disadvantaged group, which it remained today.
9
http://www.geocities.com/~patrin/slavery.htm Burleigh, Michael, Wolfgang Wippermann, The Persecution of Sinti and Roma, and Other Ethnic Minorities, in The Racial State: Germany, 1933-1945, Cambridge University Press., Cambridge, 1991 10
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Part two Observations, by me and UNICEF This part will describe shortly the situation of two Roma communities in Romania. My observations and involvement there, in combination with talks with the local missionaries, lead me to the conclusion that in order to help Roma the main emphasis should be placed on education. After having compared both communities I shall argue how I came to this finding. After this the paper will have a closer look to the Romanian education system.
The Roma communities of Crihalma, Brasov, and Pata-Rât in Cluj-Napoca, Cluj
Crihalma is a small village in the beautiful area near Fagaras, Brasov. It is founded by Germans some hundred years ago. The community is an agricultural one, where the Roma11 work for the Romanians. Basically Roma do not own land, and a few have some animals, making them depended on the season work of the Romanians. Romanians and Roma are both half of the population, however the Romanian population is declining fast, while the Roma population keeps growing. Within ten years, the Roma population will be around 90% of Crihalma. The Roma live just outside the village in a long street. The school, post office and local shop are near the crossroad of this street and the start of the village. This is encouraging the segregation even more, since there is then no need for Roma to go further in the city, and different times I have seen Roma children being chased back to their own street. The stone houses of the Roma street are much smaller then the ones of the Romanians, still the Romanians refuse to let the Roma live in the bigger houses within the village, even if about one third is uninhabited. Social, and other, prejudices are extreme. Next to this there is a strong believe in superstition, making witchcraft, the crystal ball and palm reading common. However the biggest problem is alcoholism, which affect around 90% of the men, Romanian and Roma. Next to this is sexual immorality, causing different kids from different fathers and sexual abuses. Other problems are poverty and the large amount of illiteracy (also probally around 90%).
11
I choose the word Roma here, although the community itself use more the word gypsy, which has become a common name for all those –including Romanians– who are poor and living on the edge of society
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In the capital city of Transylvania, Cluj-Napoca, next to the dump yard lives another Roma community at the street Pata-Rât. Their main source of living is working on the dump yard, where they collect different materials to sell. Mostly they collect plastic bottles, which they clean and sell per kilogram. They are to ashamed to tell how much they get for one kilogram, but it is clearly not much for a huge amount of bottles. Going through the community one finds another situation then in Crihalma. The poverty is even more. Most houses are out of wood and all other materials they could collect. The houses are small, and mostly one or two rooms for average families of five to six persons. The problems with superstition, alcoholism and sexual immorality are still clearly visible, but in far lesser extent. Also the illiteracy rate is less. Although unemployed, and working on the dump, the population is working more trying to create a better situation. The community is founded around 20 years ago by families who did not had anything left, and who’s only solution and source of employment was the dump yard. Although Crihalma might be richer, this is only the start position. When looking closely one can see only Pata-Rât is developing in a better (and richer) place, while in Crihalma there is no change at all. This is illustrated that within 20 years one of the Roma in Pata-Rât saw the opportunity to buy a car, something what not happened in Crihalma.
It is clear that there are many differences even within poor Roma communities itself. Main difference is the fact that one of them is a rural area, and the other urban. However, when you have a closer look the community of Pata-Rât seems more mature. The Roma there are attending work regular, are less abusive, and look for opportunities to better their lives. This maturity finds its roots in the better education of this urban Roma’s, which make them think forward and calculate there possibilities. This lead me to my opinion that education is of strong importance for the developing of Roma communities, and therefore the main emphasis by helping Roma must be on education. Education gives Roma the possibility to think ahead and even to calculate simple advantages to disadvantages, especially on longer term. This finding is confirmed by UNICEF who comments that illiteracy creates poverty and poverty creates illiteracy.
The situation of education in Romania, according to UNICEF
The former conclusion raises the question about the status of the education system in Romania, and how Roma participate in it. UNICEF has produced a large study about the Page 7
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situation of education in Romania.12 It compares the situation of Romanian students and Roma, and also compares rural areas with urban locations. There is also made a difference between some counties in Romania, so that there can also be made a comparison between Brasov and Cluj. The next paragraphs gives an overview.
The legal issues are well arranged in Romania. The Romanian constitution has some beautiful articles regarding discrimination and education of minorities. Art 4 (2) says: ‘Romania is the common and indivisible homeland of all its citizens, without any discrimination on account of race, nationality, ethnic origin, language, religion…’ Art 32 (2) and (4) add: ‘The right of the persons belonging to national minorities to learn their native language, and their right to be educated in this language are guaranteed… The public education shall be free, according to the law.’ Further on Romania ratified conventions as the Convention on the Elimination of All Forms of Racial Discrimination, the International Covenant on Civil and Political Rights and the United Nations Convention on the Rights of the Child.
The practical situation is far from idealistic. The education system in Romania faces some major general problems, as old school buildings and unqualified teachers. This problem is in the more rural area of Brasov more worse then in Cluj, as the following facts testify: School builds
Before 1900 1900-1945
1945-1970
1970-1990
After 1990
Brasov
26,7
53,3
14,3
4,8
1,0
Cluj
26,2
31,0
37,3
4,0
1,5
Has:
power
own water
indoor toilet
Brasov
99,1
52,9
82,3
Cluj
100
79,5
96,1
The status of schools in Brasov and Cluj Qualified teachers
Kindergartens
Primary eduction
Low and post sec ed
Brasov
50,4
33,5
47,6
Cluj
36,1
59,2
45,4
The qualified teachers in Brasov and Cluj
12
Jigǎu, Surdu, Balica, The participation to education of the Roma children: problems, solutions, actors, UNICEF, Bucharest, 2002
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An other problem is the fluctuation of teachers. The fluctuation is higher in rural areas and schools with a majority of Roma students. This is next to the fact that the schools with a Roma majority in general are in worse state of maintenance. Schools
good
need small repairs need major repairs
total rural schools
15,0
49,7
35,2
rural school with Roma majority
13,4
47,7
39,0
The earlier mentioned Romanian law, which gives the possibility to learn in a minority language, is also badly implemented. From the total of 611.036 pre-school students that enrolled education only 5.960 received some languages classes in Romani. From the 2,3 million children that enrolled in lower secondary education 6,5 thousand received lessons in Romani. Those numbers are far from reflecting the total of Roma students that where in this 2,3 million. Since UNICEF did not gave any account on the percentage of Roma students in general, it is hard to say how many children should have had received lessons in Romani. Official statistics, like the one of the CIA World Factbook,13 gives a Roma percentage in Romania of 2,6%. Other stats claim a higher population, saying that there are probably around 2 million Roma, being close to 10% of the total population.14 Unofficial sources even go behind this number, up to 45% of the total population. The problem is that the most Roma or fall outside the surveys in the first place, living uneducated in rural area’s, or once involved are ashamed of their background and rather choose to say that they are Romanians (which they also are since they and there grandparents are born and raised in Romania).
However, the most important problem is not that Roma are not educated in Romani, the problem is that many are not educated at all! Almost one fifth did not enroll in an education system, from those enrolled one seventh dropped out, and another ten percent did not answer the question, probably they are also not enrolled or dropped out. Out of the total Roma population only 58 percent reads well. According to the teachers the drop out of Roma students has the following causes:
13
http://www.cia.gov/cia/publications/factbook/ Ringold, Dena, Mitchell A Orenstein, Erika Wilkens, Roma in an expanding Europe, Breaking the poverty cycle, The World Bank, Washington, 2005
14
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Reasons for the drop out of Roma students
Repeated grade
Marriage (!)
Health problems
Psychointellectual deficiencies
Neg attitude child
Working at home
No resources
Neg attitude parents
100 90 80 70 60 50 40 30 20 10 0
Roughly the categories are divided in three, being social and family factors, individual causes and other reasons. UNICEF itself adds some cultural problems the Roma students face: -
The students have a more open or permissive relation at home, though the some harsh circumstances. This attitude is seen as a lack of discipline at school.
-
The school teaches students to be docile and conformist. The Roma culture tells the children to be noticed and to have their own views.
-
Roma students are confused, since they see a lot as discrimination. They do not know what is the motivation of the negative attitude of the teacher, it can be their bad results or just the fact that they are Roma.
-
The Roma students themselves split into two groups, those who are more conform and try to adapt to the school system, and those with other values who mostly develop an anti-school culture.
As result of the high drop out UNICEF states: ‘The school fails to decrease the individual and social differences between children.’
To overcome these problems schools adapted different solutions. Over 90% of the teachers talks with the parents. However, involving parents is often difficult because of their low education as well (63% of the fathers of Roma students and 81% of the mothers have no education, against a percentage of 13 and 33 for the Romanian students). A second solution is providing material by local authority, which is done by one third of the schools. This is a solution for richer, mostly urban communities, however rural local governments has not
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enough resources. In the community of Crihalma for instance there are almost no people who pay tax. Forcing them to pay would be more expensive, so at the end the major stays without finances to improve anything. Another solution is searched by trying to get financial assistance of the local community, being churches, firms or other parents. Again this is easier in the city, where the big money is, then in unknown rural areas. At this moment 20% of the parents benefit from local, regional or national support, more then half of the parents support school, however only with small amounts and just 1% of the parents helps to look for funds. The least used solution (2,2%) is imposing sanctions. A major improvement against drop out has been made recently by combining child allowance with school attendance. However this practical measure proves not to be enough.
After reading the facts of UNICEF, there remains just one sad conclusion: ‘The right to education of all children and youth, regardless of social and ethnic origin, sex or religious beliefs, guaranteed by the Romanian Constitution, is far from being a reality in the case of the Roma population.’
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Part three Possible solutions About the possible solutions concerning to the problems around Roma are many books written. The common theme in all studies is pointing to the complexity of the problem and the broad and complex approach which is needed to better the Roma position. Of course I agree with this, however most studies fail to give a practical approach. They remain at the level of giving a wide range of possible actions, being so diverse and large that any attempt to implement them can do nothing but fail from the beginning. According to one of the studies15 the following approach is needed: -
Reducing housing segregation, particularly by alleviating the problem associated with, or providing alternatives to, isolated rural settlements
-
Integrating Roma students into mainstream education systems through preschool progress and provisions of food and clothing to enable attendance
-
Increasing outreach to Roma communities through social service providers, including health and social workers
-
Involving Roma as liaisons between communities and public services
-
Providing relevant job training and programs that increase Roma participation in formal labor markets
This clearly states how diverse and complex an approach is. However it leaves us with nothing real practical. Since how do we reducing housing segregation? Can be in all Roma communities Roma be found, who are able to become liaisons?
Since the complex approaches are so broad and hard to implement, I advocate in this paper a single practical approach through education. In the second part it was already stated how important education is. And the former mentioned study agrees that education is ‘central to improved welfare and economic status’ and it ‘has been priority focus for both government and NGOs.’ Improvement of education can be achieved by implementing different programs, most of them are already written. UNICEF made an comprehensive program, aimed at to
15
Ringold, Dena, Mitchell A Orenstein, Erika Wilkens, Roma in an expanding Europe, Breaking the poverty cycle, The World Bank, Washington, 2005
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children up to 14 years who never attended school. This EPA (Education Priority Area) program has already been implemented in France, and draws therefore from an own experience. Although I doubt whether one should not rather start improving existing schools, in order to prevent non-attendance, then fight its symptoms, this program shows that there are some good working projects ready for implementing.
The most common difficulty with implementing is the lack of money. However, the money is also available. Both the European Union and the World Bank have billions available for the improvement of Romanian living standards. The problem is that Romania is not always able to absorb this funds. Economic analyst Daniel Daianu states that ‘Romania has a low absorption capacity of European funds, because it is unable to define large projects.’16 Of the European Union money the absorption rate is about 90%, which leaves still 116 millions unused.17 From the projects which Romania perform with the World Bank since 1991 only 20% is completed in accordance with the original timetable.18 Which again leaves many possibilities unused.
The Romanian government has started a wide program to receive more funds from the European Union.19 A noble goal, since this is one of the keys between the many made programs and the available funds. Nevertheless the Romanian government still has one major shortcoming: it is terrorized by its own corruption. The Romanian corruption is spread to the whole country. A study of the World Bank tells that ‘twenty-eight percent and 42 percent of enterprises and households, respectively, reported that they either were made to feel that a bribe was necessary or directly offered bribes or atentie (“attention”) to various public officials during the previous 12 months.’20 The corruption had recently a lot media attention since the president of the Chamber of Deputies said to have inherited a million Euro from a poor aunt living in a small apartment,21 clearly aiming at launder his money. As both the missionaries and Romanians claim, the ministers in Romania are generally only involved in projects that enrich or benefit themselves. So the main problem is that all sources are available for helping the Roma community. However corruption and the racial prejudices 16
http://www.daily-news.ro/article_detail.php?idarticle=21912 http://europa.eu.int/comm/enlargement/romania/eu_relations.htm 18 http://unpan1.un.org/intradoc/groups/public/documents/NISPAcee/UNPAN018549.pdf 19 http://www.gov.ro/engleza/presa/afisdoc.php?idpresa=6094&idrubricapresa=1&idrubricaprimm=&idtema=&tip=&pag=&dr= 20 http://multinationalmonitor.org/mm2002/02may/may02corp5.html 21 http://www.nineoclock.ro/ 17
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against Roma intervene in the possible solutions. This raises new questions, and asks for new approaches for further development in the improvement of the Roma community.
Summarized I state that the solution of the segregation of Roma most be found in improvement of the education, so that they will be able to think ahead and improve their situation. In order to increase the education level the government or organizations have to look for or write programs, with which they apply to the European Union or World Bank, so they can be implemented. In order to do so, first one has to fight against the corruption and prejudices that have their stronghold in the Romanian government. Of course, as all writers does, I also want to point to the complexity of the situation, and I want to say that this can be by no means a solution to the whole problem, however it is a big step forwards, from where one can look to other approaches and solutions.
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List of sources
Books
Barany, Zoltan, The Roma under State-Socialism, in The East European Gypsy, Cambridge University Press., Cambridge, 2001
Burleigh, Michael, Wolfgang Wippermann, The Persecution of Sinti and Roma, and Other Ethnic Minorities, in The Racial State: Germany, 1933-1945, Cambridge University Press., Cambridge, 1991
Crouwel, Wim, Grote Spectrum Encyclopedie, Het Spectrum bv, Utrecht/Antwerpen, 1980
Grillo, R, Social Anthropology and Development Policy, Cambridge, 1985
Hall, S, The West and the Rest: Discourse and Power, in Hall and Gieben, (eds.), Formations of Modernity, Cambridge University Press., Cambridge, 1994
JigÇŽu, Surdu, Balica, The participation to education of the Roma children: problems, solutions, actors, UNICEF, Bucharest, 2002
Lucassen, Leo, Wim Willens, Annemarie Cottaar, Gypsies and Other Itinerant Groups, A Socio-historical Approach, St. Martin’s Press, New York, 1998
Okely, Judith, Historical categories and representations, in The Traveller-Gypsies, Cambridge University Press., Cambridge, 1983
Ringold, Dena, Mitchell A Orenstein, Erika Wilkens, Roma in an expanding Europe, Breaking the poverty cycle, The World Bank, Washington, 2005
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Wright, Susan, Anthropology: Still the Uncomfortable Discipline?, in The Future of Anthropology, Its Relevance to the Contemporary World, Akbar Ahmed and Chris Shore (eds.), London, Athlome Publisher, 1995
Literature
Hugo, Victor, The Hunchback of the Notre-Dame, Penguin Books Ltd, 1996
Websites
http://europa.eu.int/comm/enlargement/romania/eu_relations.htm
http://multinationalmonitor.org/mm2002/02may/may02corp5.html
http://unpan1.un.org/intradoc/groups/public/documents/NISPAcee/UNPAN018549.pdf
http://www.cia.gov/cia/publications/factbook/
http://www.daily-news.ro/article_detail.php?idarticle=21912
http://www.domresearchcenter.com/journal/11/kenrick11.html
http://www.geocities.com/~patrin/slavery.htm
http://www.gov.ro/engleza/presa/afisdoc.php?idpresa=6094&idrubricapresa=1&idrubricaprimm=&idtema=&tip=&pag=&dr=
http://www.nineoclock.ro/
http://www.rri.ro/index.php?lmb=4&art=11141
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